





< C3XC C cc, «_^ -. 



cdj^^^'CCc <<f^^< 


'^ ^^^m 


OC^^r CCc ^ 




<crccc<:c^ '- 


9 




^! 






<< 






<r Cc «j.^ 



-C.C:<jE<::<3C:<Cc 



cc::c'<oc: c] 
cncc 












:C<r c ^r <i<Ci 



:C"«^<o<:^ ^ 



LIBRARY OF CONGRESS 



J ^^y*. 









UNITED STATES OF AMERICA. ! 



'Zssi.S^Z. 
x:c<c; <sl:i^<.. <5d:"c cii <x: 

o^c o^^ '^<:Z< cr <_• ^^^::«L __ 



<ji&^<se^ c^-.'^K-><%^<fi 



«£!<: c 



^c cc'. cc 



'^c 



m 



€r<zi€^<: 



























:<X "^'^ ■•:«5i-^- ' 


'' ^flfe^ 


.<^V ..^:Cfe.._ 


'- ^i^ 


^cC!^>:;<^,-_.:'" 


*r^ 


• «5C^i..;<^2^SI._'^^ 


*-"^ 


€^J/^'^^L ^^- 


c^ 


<^rr^:<' 


c^ 


<:: «s:_ ''^<^' 




: «^^ ^: 


^ 


^'^ <se: <^ 




1 -.:^<i^~ <«:.' 




^ <^o<^"'<C^' ■ 


1. .- ■■.. 



<c<: 



























_ ^.^' 






:.-<«L:^' "<0^ 






ccrci 






^c^ 






c"fec.4Sii«CS^<<iCIjl 



THE BIBLE, 



ITS OWN REFUTATION 



BY 



CHARLES G. OLMSTED. 
it 






LOUISVILLE, KT. 



1836. 

c 



pK'< 



Entered according to the act of Congress, in the year 1836, by Charles G 
Olmsthd, in the clerk's ofnce of the district court for the district of Kentucky 



PR EF ACE 



While writing this book, I imagined some cliristiau at my side whom I 
addressed in the second person whenever it suited my convenience. 

For the purpose of avoiding tedious explanations or the use of words im- 
lying condition, I have, in many instances, treated of facts as being es- 
tablished, intending to be understood as merely asserting that they were al- 
leged by the writers, whose books were under review. For the same reason 
I have called certain books of the Bible after the names of their reputed 
authors, notwithstanding my previous denial of their genuineness. 

My anxiety, that the Chapter on the Prophecies should be understood, 
induces me to request the reader, on his first perusal, to examine those 
verses only, of the chapters which have been quoted entire, to which his 
attention is particularly invited. Had I quoted but these verses, I should 
have been accused of garbling. It is well known with what reluctance 
we lay dov/n one book to take up another, to which reference is made. Not 
one in a hundred of our citizens has ever read those books that are called 
prophetical, with a view of understanding them. I am more than anxious 
that they should be read, and their true character understood. Influenced 
by these considerations, I have made copious extracts from some of them. 

Let me also request the reader to become familiar with the characters and 
histories of those individuals whose names are found in this chapter, for he 
never will be able to understand and appreciate the argument, unless the 
character and history of each be intimately associated with the name. I 
ask nothing of the reader which I have not given him the means of acqui- 
ring. The propriety of this request was evinced to me a few days since. — 
In a conversation with a gentlemen, who has, and deservedly, a distinguish- 
ed reputation for talents and learning, he confessed to me that he did not 



4 PREFACE. 

know the distinction between an Israelite and a Jew. He consequently 
knew nothing of the history of the Israelites, as given in the books of 
Kings and Chronicles. Had I told him that Rehoboam and Jereboam, Je- 
hoiakim and Zedekiah were prophets, he would have believed me. Com- 
mon sense teaches us that this gentlemen cannot understand an argument 
in which these names occur frequently, unless he comply with the above 
request. 

All the apologies I have to offer will be found in the body of the work. 
Not a single position has been taken, the correctness of which lam not fully 
convinced of. Any errors whether of fact or argument will be cheerfully 
acknowledged and rectified, if shown to me, should the work ever reach a 
second edition. 

The important positions — those which are decisive of the main question — 
I am fully persuaded, will stand the "test of scrutiny of talents and of 
time." 



THE BIBLE. 



ITS OWN REFUTATION 



CHAPTER I. 

It is difficult for one who never wrote a book, to begin it. The object 
of this will be to shew that the facts, on which the Jewish and Christian 
religions are founded, never transpired — in other words, are false. A 
greater man than Mr. Jefferson, has spoken o^ false facts. A fact, I agree, 
is something done, and an allegation that something has been done which 
never was done, is a false allegation. Such false allegation, Lord Mans- 
field, and Mr. Jefferson have called a false fact— an expression sufficiently 
intelligible, though not strictly logical, and which, when I use it, must be 
understood as such false allegation. 

A distinguished divine has truly said, that the questions between the 
christians and infidels are purely questions of fact, and are to be tried like 
all other questions of fact; namely, by human testimony — that mathemat- 
ical certainty is not to be expected, and ought not to be required of the 
christians — ^that probabilities only can be arrived at from the investigations 
of these questions, and are all that can properly be required of those who 
hold the affirmative. For example: The writer of the book of Exodus al- 
leges that the angel of God, or God himself, the creator of the universe, 
appeared to an Israelite by the name of Moses, in the land of Midian, and 
talked to him as one man talks to another. Now, here are two allegations; 
the first, that the angel of God or God himself (it is difficult to determine 
from the text how this was) shewed himself to Moses, and the other, that 
he talked to him. The christian says that he cannot prove the truth of 
these allegations as conclusively as he could that of some mathematical 
proposition, and that he ought not to be required to do it; but admits that 
it is incumbent on him to shew that the probability is, that these allega- 
tions are true. The christian, admitting this much, must admit that the in- 



6 THE MBLB 

fidel is bound to shew nothing more than the improbabihty of these alle- 
gations. Therefore, in all issues between them, the inquiry must be; on 
which side the probability lies, as thus: Is it more probable that the angel 
bf God appeared and talked to Moses, than that the author has written 
falsely? The christian contends that it is more probable that the augel 
appeared and talked- — ^the infidel, that the author has recorded a falsehood. 

Such questions and such only, I propose to discuss in the following 
pages. All questions respecting the existence and attributes of God. and 
his mode of existencoj I shall leave for those to discuss, who seemingly 
take a delight in discussing questions, the terms of which they do not un- 
derstand. 

I am well aware that a great majority of christians are under the im- 
pression, that to admit the existence of a God, is to admit the truth of 
those allegations Respecting him, found in the volume called the Bible; and 
that to prove his existence, is to establish the truth of those allegations. 
It must be evident to men of well traiibed minds that the question whether 
there be a God, is wholly different from the question of fact, whether he 
told Moses or any other individual to exterminate the Canaanites and leave 
nothing alive that breathed — wholly distinct from the question of fact, 
whether God polished two marble slabs and engraved thereon the deca- 
logue, or whether he made clothes of the skins of beasts and put them on 
the first pair, &c. &c. I wish my readers distinctly to understand what 
we admit and what we deny, and what we neither admit nor deny. It 
may or may not be true — it is a matter of perfect indifference with us — ^we 
neither admit not deny, that a man by the name of Moses may have led 
a people called Israelites out of Egypt; but we deny all personal interfer- 
ence of God in this Exodus. It may or may not be true that the Hebrew 
Women borrowed jewels and fine raiment of the Egyptian ladies with a 
determination never to return them, but to put them on their own sons and 
daughters, and thus "to spoil the Egyptians;" but we deny that God ever 
eanctioned such conduct, or hinted to Moses to suggest to his country- 
women to do the like. It may or may not be true, that Moses sent his 
army against the Midianites, but we deny, that God ever said to Moses: 
^'avenge the children of the Israelites upon the Midianites," or gave direc- 
tions respecting the division of the prey. It may or may not be true, that 
Joshua conquered the cities of Canaan, and put to death all the inhabitants 
thereof, except a harlot of Jericho and her family: but we do not believe 
tha,V God ever told him to murder the one or to spare the other. It may or 
may not be true, that Samuel told Saul it was God's will that he should 
go against the Amalekites and slay old and young, infant and suckling, ox 
and 8b©«p, camel and asu; but w» d©iiy that God ever told Samu«l any 



ITi own RlTUTATlOSi ^ 

iuch thing; we also deny that Samuel was obeying the commands of God 

when "he hewed Agag in pieces before the Lord, in Gilgal." 

It may or may not be true, that David seduced the wife of Uriah, and 
caused him to be put to death; but we deny that the Lord ever told Nathan, 
or any one else, that he was displeased with David's conduct; or that he 
ever told David that he would punish him by causing his wives to commit 
open adultery with his neighbors, or by causing the death of the innocent 
child begotten in adulterous sheets; we also deny that God ever sanc- 
tioned thL marriage, with Bathsheba, and particularly blessed it, as he is 
eaid to have done,by making Solomon, its issue,his father's successor. In 
fine, we admit that Moses, Joshua, Samuel, David, Solomon, and a host of 
others may have been treacherous villians, cruel and bloody-minded butch- 
ers; but we deny that they were saints—^ bloody saint being, in our esti- 
mation, an absurdity in terms. We deny that God ever enjoined upon 
any ma.n— any moral agent— the commission of acts positively mala in se, 

evil in themselves. 

Most, if not all of the advocates of Christianity, in their attempts to es- 
tablish its truth, commence by proving there is a God— then they infer his 
attributes, and then they assert and endeavor to shew, from what they af3 
pleased to call a chain of logical reasoning, founded on these attributes of 
a God, who, they also tell you, is inscrutable, and whose ways are past find- 
ing out, that he ought to have communicated his will to mankind in words. 
What effrontery! What presumption! To mount the throne of heaven and 
dictate to its King what he ought, and what he ought not to do. Having 
thus settled, satisfactorily to themselves, what God ought to do, they con- 
clude he has done it. Is this logic'! Can well educated men, who reason 
in this manner, be honesti They should be very careful how they assert 
what God ought, or ouglit not to do; for they admit they cannot prove to a 
mathematical certainty, that God ever has spoken in words to man. From 
their own admissions then, it is possible he never has; and if it should turn 
out that he never has, then, also, from their own shewing, he has not done 
that which he ought to have done. The only safe, because the only cor- 
rect, mode of argument is this: after having satisfactorily proved, from 
human testimony, (supposing it possible,) that God has spoken in words to. 
man, to infer that he ought to have done so, on the principle that he does 
nothing which he ought not to do; that is, infer the obligation God was 
■ under to reveal his will to mankind in words, from the /ad— not the fact 
from the obligation. The christians in this, as in most of their arguments, 
"begin at the wrong end. 

Again, it is syllogistically argued that the notion of a God is in the 
TTorli—tkat «u«k notion would »«Ter kar* #st«r,»d it but t'«r0«£'k r«T«-;. 



Z THB BIBLB 

lation — ^that the Bible gives an account of such revelation, therefore the 
Bible is true. All very pretty — give me the pou sto and I can move the 
world. We are also told, that the moment this idea is suggested to an 
individual, (and not till then,) all nature is heard crying aloud m proof of 
its truth. Strange indeed, that man should have remained so deaf to 
these cries of nature, until the lucky moment of this suggestion. Strange, 
that the proposition itself, about which, and in proof of which, all nature is 
60 loudly and constantly screaming in our ears, cannot and will not enter 
the mind of man, until the God of nature shall verbally communicate it to 
him. Strange, that the proofs of a proposition should at all times, and in 
all places be staring us in the face, and the proposition itself remain always 
behind the curtain. 

The christian doctors also admit, that when once this notion of a God 
gets into the world, it cannot get out; and, as it has been in the world as far 
back as they pretend to trace the history of man, they infer that it must 
have been communicated by God himself to the first man: And, as the 
Bible expressly declares that God did reveal himself to the first man, they 
also infer that the Bible is true. They admit, in truth they contend, 
(contrary to the truth as I shall endeavor to show by-and-bye,) that Moses 
wrote the first five books of the volume called the Bible. They are 
obliged to admit that we have not a scrip of a pen from any man who 
lived before Moses, detailing interviews with God. They allege that to 
Adam, the first man, Seth, Noah,Terah, Abraham, Isaac, Jacob, and others, 
Adam's descendants, God made special communications in words; and 
confess that all they know concerning these progenitors of Moses, and the 
communications of God to them, they learn from him. If any man of you, 
my christian readers — I hope some christians will read my book — should 
be asked the question: "from whom did you learn this history of God's 
doings in regard to these individuals:" The answer must be "from 
Moses," for so your book declares; and if asked how Moses knew all this, 
no answer could be given, for Moses does not tell us. He does not tell us 
that God ever mentioned to him the name of any one of the patriarchs. 
It follows therefore — ^for I need not formally re-state the premises — ^that 
the idea of a God was in the world, according to the books attributed to 
Moses, from the creation of the first man down to his own time, and that he 
as fully believed in the existence of God, before his alleged interview with 
him. in the land of Midian, as after; and therefore, that it was not necessary 
for God to appear and talk to Moses in order that the notion of his existence 
might get into or remain in the world. If the idea of a God had never 
been in the world before this alleged interview, and Moses had been the 
jlrpt man, who had suggested such an idea, an^ alleged that it was com- 



ITS OWN REFUTATIOIf-, ^ 

tntinicated to him by God himself, who appeared and talked to him face to 
face; then, and in that case, it might with propriety be said, that this 
idea would never have entered the mind of man but by revelation. The 
advocates of Moses might say: "his allegation, that God appeared to him 
must be true, for the world had stood then, about three thousand years, 
and this idea had never been in it till then; hence we may reasonably infer 
that it never would have entered it but by revelation; and that there is such 
a being all nature cries aloud, although man never before understood her 
voice ;°and as God saw fit to select Moses from out the whole race of men 
then existing, as the proper person to whom to communicate his existence 
and his will, that he might communicate them to his fellow men, he must 
and ought to be believed. This very selection must and ought to operate as 
a sufficient voucher for the truth of all he may have written. God would 
not have chosen a vain babler to announce him to his intelligent creatures." 
But this argument they cannot use, for the reason already given; namely, 
that Moses,°the reputed author of the first five books of the Bible, was not 
the first man, from his own shewing, who had declared the existence of a 
God. As well might any man at the present day, who would assert that 
God appeared to him in a bush and made certain communications, claim 
credence of the people in his assertions, as xMoses could in his; for our 
supposed cotemporary could say, 'the idea of a God is in the world— it 
never would have entered it but by revelation— my book speaks of such a 
revelation, therefore it is true.' Moses could say no more, nor can his 
advocates for him. He therefore is to be viewed in the same light that we 
would view any other individual at the present day, who might make 
similar assertions of interviews with God; and his testimony with regard 
lb these interviews is to be weighed in the same scale that we would 
weigh a cotemporary 's who would write a similar book; for he communicated 
nothing respecting God, which, of itself, would prove that it came direct 
from his mouth. I shall notice, in another place, his allegations of what 
he did, and of what God did for him. 

Moses was perfectly safe in declaring that God had appeared and talked 
to the first man and his successors; for, according to the argument of the 
christians, he was only asserting a legitimate conclusion from undoubted 
premises. It is not unfrequent with them, to claim inspiration for the 
authors of the Bible, merely because they have declared some universally 
admitted truths, such as the selfishness and rapacity of man. I might as 
well claim inspiration for asserting that the diamond is hard, and grass 
green. 

Before closing this chapter, we will, to use the language of a distin- 
guished disputant, post our books, and see what we have proved. First, 



10 

TBI BIBIK 



that tue christian religion consists in the belief of fects. No man «n. 
w.th propriety, be called a christian, who does not believe all the facts In 
the Apostles'creed, and hundreds of others. Faith is the ver/ess „ce of 
chr.s.an,ty Faith in what! we answer, <«faith in the alL ions 
facts conta,ned in the B.ble- and not an assent (which is so™ t Is 
^ough ..nproperly, called faith) to the truth, propriety, or fitness of any 
moral code whatever. , The. adoption of the golden rule, as the standard 

iithl't >";"''"" ■"' '° '' '°'"""'' ^"^ ^ p^^-* --pi--e' 

2. Tr"' "' ""' '^^'="™- "I>° -t t'-t which thou 

hatest to another," which is Tobifs version of the golden rule, and 
less hab e to perversion than Christ's, is a principle or truth as indepe;dent 
of Tob.t, or Chnst, or Confccius, or any vicegerent of God, or of Deity 
himself as the proposition, that the three angles of a triangle are equal to 
two right ones. ^ 

Take away the alleged facts that Christ was begotten bv the Holy 
Ghost-that he raised the dead, and rose himself from the de^d, and you 
take away the foundation of christianity_there would be nothing left of if 

• Ir 'TT . ^'"'° '"'" ^"^ ^^"^ °"^^' P^^^^Pt' -i'J t° have been 

deln-ered by h>m for the government of man in his various relations, and 

toe christian religion would still exist. No religionist will, or can, with 

propnety, contend that to love mercy, walk humbly, or deal justly, is 

rel,g,on--he will laugh, and we are aware that they all do laugh at the 

notion or geai.^ to Heaven hy leading a moral life: Hence, to ascertain 

Whether the christian religion be founded in truth or not, it is necessary to 

read only the historical books of the Bible. These are the first five books, 

called the Pentateuch, Joshua, Judges, Samuel, Kings, Chronicles, Ezra, 

and lvehem,ah, of the Old Testament, and the four gospels and the Acts of 

the Apostles in the New. As our religion is founded upon facts, and as a 

prophecy cannot prove, or have the least tendency whatever to substantiate 

a tact. It IS not necessary to read the Prophets either greater or less If 

there be sufficient testimony to establish any of the wonderful facts of the 

Bible, then we may conclude that he who foretold them, was inspired. 

Secondly: Moses, and the other persons mentioned in the Bible as 
having communed and held conversations with God, have no greater 
claims to our credence than any man of the present day who mi<.ht publish 
mmilar statements. On this part of the subject I shall have much mora 
^o say hereafter. : 



IT* OTfN B»K«TATI*Mo ^1 



CHAPTER II. 



i am aware that many skeptics and all christians are ready to ask: 
Why endeavor to overthrow a religion that has done, and is still doing so 
much good in the world— a religion that has a direct tendency to ameliorate 
the condition of man—to make him more mild and humane than any other 
religion, by operating as a restraint upon his otherwise ungovernable pas- 
sions—a religion that has placed the tender sex in that scale of being de- 
signed by their creator] I need only answer, that ail this is mere asser- 
tion. It is impossible for us to know what would have been, at this day, 
the condition of men and women, in those regions of the world called 
Christendom, had the christian religion never obtained. I am satisfied, 
that it is not true, and that is sufficient for me. It will be readily ad- 
mitted however, for the sake of argument; that it has been, and still is, 
either for great good, or for great evil. Believing it false, I cannot per- 
suade myself that it Can be for good. I cannot admit that a religion foun- 
ded on false facts, ought to receive my support. I cannot but believe it 
to be my duty, and the duty of every other infidel, to exert all his powers 
for its prostration. Once adopt the principle that a false religion can be, 
and actually is productive of good, and truth will cease to be respected- 
will be put on the same level with falsehood; and the only enquiry will be, 
what truths are dangerous, and what falsehoods harmless— what truths are 
productive of evil, and what falsehoods of good. Can he be a lover of 
truth who will hold language like the following: "We know this religion 
is false— founded on silly fables, yet it is good policy to keep it up, and 
do all in our power for its further diffusiouV What! Is truth professedly 
to yield to a fancied policy? Can that christian be a lover of truth, who 
can say, as is almost daily said, "If religion be a delusion, it is a delight- 
ful one, and he is an enemy of his species— a wicked wretch— who wiU 
endeavor to overthrow it?' What! contend that it is wicked to detect and 
oppose falsehood? Can truth be mighty— will it ever prevail, while such 
doctrines are preached by those who have the formation of public opinion? 
The old saw, that truth is mighty and will prevail, is quoted by none more 
frequently than by those preachers who are making every possible effort to 
render it, as it ever has been, like m_any others of the same stamp and ce- 
lebrity, as great a falsehood as ever was uttered. It never has prevailed— 
does not now, and never will, while such doctrines shaU be preached and 
listened to with approbation. 

Tk« preachers of Christianity may not b« aware tf it, but th^it 



12 THE BIBLB 

exhortations, and they are frequent — almost daily in all their preachinff 
houses — I say, their exhortations to their congregations to believe, are sa 
many requests to play the hypocrite. The only method to produce faith, 

is to adduce testimony. What a ridiculous figure a lawyer would make 

he would be stopped and reprimanded by the judge — who would endeavor 
to persuade jurors to find the facts for his client, for which he had adduced 
none, or insufficient testimony; or if sufiicient, without adverting to it, or 
founding an argument upon it in order to convince them they ought thus 
to find, promising them, not money or lands, but ease of conscience. It is 
consistent for them to exhoit those who believe the facts of the Bible to 
comply with its requisitions; but to persuade a man to believe, and to be- 
lieve now, telling him it is the safer course, is nothing more nor less than 
to persuade him it is safer to profess a belief which he has not, and cannot 
have; in short, to confess to a falsehood; for the exhortation supposes him a 
disbeliever, and no additional testimony in the case supposed — and such 
cases occur daily— is furnished. Truth wiU never prevail wliile such ex- 
hortations are countenanced. 

A genuine lover of truth will take up the Bible, and examine and scru=. 
tinize it as he would any other book — will presume nothing without some 
proof— will not presume that Moses, or Matthew, or Luke, or Paul was in- 
spired, and therefore conclude, that whatever they have written must be 
true; he will not take for granted, that which would render scrutiny unne- 
cessary and useless. Can he be a lover of truth, who will tell you that 
the c X p's, beginning with: "The Lord said unto my Lord, sit thou on 
my right hand till I make thine enemies thy foot-stool," was written by 
David, and that the Lord that was to sit on the other Lord's right hand 
was Jesus, because Matthew has told us that Jesus said so; reasoning thus; 
"Jesus must have said so, because Matthew says he did, and Matthew 
was inspired; and the song must be David's, and mean what Jesus says it 
did, because Jesus was the Son of God, and even God himself." I say, 
can he be a lover of truth who will reason thus — when if he will presume 
nothing and will give his reasoning faculties fair play, he will be 
convinced beyond the possibility of a doubt, that this psalm is nothing 
more nor less than an adulatory address to David, written by some one 
of his wives or courtiers, and that the Lord, whose enemies were to be made 
his foot-stool, was no other than David himself] Can they have been lovers 
of truth, who have made the term, free thinker, odious, and the term infi- 
del, synonomous with scoundrel? Can he be a lover of truth,who has liberty 
to promulge his dogmas daily, and who as frequently abuses that liberty, 
by speaking in terms of derision and contempt of infidels, and of their 
boldness, knowing fiill well that not one in fifty dares to speak his real 



ITS OWX REFUTATIOX. IS 

sentiments, or read any work in opposition to the scriptures, unless in some 
secret corner? The christians, if they were lovers of truth, and conscious 
of having a religion founded upon it, would court all the opposition that 
could be made to it, that they might put it down by the only weapon with 
which it can be put down, or ought to be met; namely, sound logical argu- 
ment; would invite the cowardly skeptics to come out from their lurking 
places and exhibit their books, and state their objections folly, in order to 
their complete refutation, and would not resort to the fire and faggot, as in 
times past, nor to proscription and denunciation, as at the present day. 
Thanks to the infidel sages of our revolution — they are here confined to 
the latter. 

Truth will never prevail in this, or any other country, so long as the 
pecuniary interest and good standing of the citizen shall depend upon his 
belief of certain facts. Christians have had, and still have, even in this, 
our comparatively free country, the formation and control of public opinion, 
which emphatically says to every individual, profess a faith in the christian 
facts if you have it not. Christianity therefore has not advanced the 
cause of truth — but has been, and still is, her deadliest enemy. 

But I have agreed to put, what I deem falsehood, on the same footing 
with truth, and discuss the question of fact, <'What has religion done for 
mankind?" The first difficulty that presents itself in this discussion is, to 
ascertain what Christianity is. The Protestants will tell you that she left 
the world in the fourth century, and did not reappear till the sixteenth. 
They therefore can claim no laurels for her during this period, which has 
been very properly called the dark age. If asked, what plunged the people 
of the Roman empire, which, at the former period, embraced the whole 
civilized world, from a state of refinement and civilization never before 
equalled, and not yet surpassed, into one of the grossest ignorance and 
superstition, the Protestant will answer, "the abuse and corruption of the 
christian religion." 

To remove this difficulty, I will define the christian religion to be a' 
belief in all the statements or allegations made by the authors of the 
Bible, and a compliance with all the definite or positive institutions 
enjoined by Christ, and those called his apostles, with the fall persuasion 
that such faith and such compliance will secure to its possessor and prac- 
tiser respectively, endless happiness in another world; and that the want of 
such faith and such compliance will not only exclude the infidel and recusant 
from this other world, called Heaven, but plunge them, after death, into a 
pit of eternal woe, called hell. 

This definition includes all that is pecttliat to the christian religion, and 

B 



14 THE BIBLE 

excludes all that is peculiar to any other. Its propriety shall be made 
manifest in the sequel. 

If we charge to Christianity the rivers of blood that have been shed 
in what are termed religious wars of past days, and the heart burnings and 
bitter feelings engendered by religious controversies of the present day, 
some christians will exclaim "unfairness, disingenuousness, innocent cause 
— abuse no argument against use, &c. &c." It must be borne in mind, 
that we are at this moment discussing a question of fact. If it be admitted 
that religion has been the innocent cause of these evils, the whole point is 
conceded to us. But others deny that it has been even the innocent cause, 
and confidently exclaim, "What! a religion that enjoins meekness, mildness, 
forbearance, and brotherly love, cailse strife, and hatred, and murderous 
wars'?" No, no; all these evils must be attributed to the bad passions of 
man, which our holy religion cannot restrain. The fallacy of this argument 
consists in the false and heretical definition of religion, w^hich is never 
given but to answer this particular purpose. We never hear them say, 
as they should, and as I will say for them: "What! a religion, all faith in 
certain facts, and compliance with certain definite and childish ceremonies, 
on pain of hell's torment, generate wars?' We answer yes, it always has, 
and always will, while man shall remain the being that he is. This dispo- 
sition, in a devotee, to oppress,, and persecute^ and shed blood, springs not 
from the worst, but, as paradoxical as it may seem, from what are called 
the best feelings of human nature; feelings which prompt us to labor and 
strive for another's safety and happiness. To exemplify: If you see a 
Wind man about to step off a dangerous precipice, is it a good or a bad 
feeling that prompts you to warn him of his danger — if he persevere in 
the same course in spite of your warning, is it your good or bad feelings 
that prompt you to lay hold of him, and by force pull him away] If a 
votary really believes the facts, and complies with the requisitions of the 
Bible, fully persuaded that by such faith and compliance he will gain 
Heaven, and that v/ithout both he will be consigned to endless misery, his 
good feelings, not his bad, will prompt him in the first place to per- 
suade others to believe and do like him; and if they continue to persevere 
in their unbelief and recusancy, is it his good or his bad feelings that 
will prompt him to compel themf The notion of compelling a man to 
believe, appears absurd, I admit, and is so in truth. But there is no more 
absurdity in endeavoring to force faith by means of the torture, than in 
exhorting to faith by promising Heaven; for, whatever we can with propriety 
be exhorted, we can be compelled to do — ^from all which is drawn an 
unanswerable argument against the notion of faith being voluntary; if it 
he voluntary, we can with propriety be both forced and exhorted to believe; 



ITS OtVKT REFUTATION. 15 

and the best, because the m6st certain and effectual arguments would be 
the rack, pincers, and hot gridirons. Our Protestants have long since 
acknowledged the absurdity of resorting to such means to produce faith, 
but have not abandoned exhortation, which is equally absurd and ridiculous. 
I acknowledge that we can with propriety be both forced and exhorted' to 
listen to and read both testimony and argument, and to inquire for the 
former, and to canvass and rigidly scrutinize both; but our conclusions are 
involuntary, irresistible and independent of racks, exhortations or promises. 
But to proceed with the main argument: If our supposed votary should see 
an individual of great talents and eloquence, using both to convince his 
(the votary's) friends and kinsmen that these facts are false, and actually 
succeeding in his efforts, would it be his good feelings or his bad, that 
would induce him to stop the mouth, aye, and the breath of the vile infidel; 
vile only in his estimation? On one side he sees the life of an individual, 
and, in his opinion, a very mischievous one — on the' other, the everlasting 
salvation of thousands of precious and immortal souls. Will any one, 
possessed of the common good feelings of human nature, hesitate what 
course to pursue! Your votary does not, and never has hesitated when he 
has not been restrained by the strong arm of the civil law. He conscien- 
tiously bends the golden rule to suit his purpose — determines that if he 
were leading thousands to hell, he would be willing the orthodox should 
put him out of the way, and so off goes the infidel's head. Thus, upon the 
well known principles of human nature, we account for religious wars 
and persecutions. 

We will now descend to particulars. W^hen Christ was said to have 
been born, the Roman empire v/as in the zenith of its power, splendor, 
and glory, and embraced the whole of the then civilized world; Judea 
being one of its dependencies. That my readers may form something like 
a correct notion of the power, wealth, splendor, and extent of this empire, 
I will refer them to the first chapters of Gibbon. 

If we had no direct information on the subject, the structure of their 
language, with the writings of their poets and orators, would be sufficient 
to satisfy us that the Romans, at that day, were not behind any people of 
Christendom, in all things that adorn and dignify man. The few poems and 
orations that have come down to us from those times, are represented and 
esteemed by your divines as literary treasures, and held up as moddels of 
literary taste and excellence in all parts of Christendom. 

At the period of Christ's birth, this empire began to decline; but do not 
understand me as hinting that this decline was the effect of Christ's birth, 
or that there is any connexion or relation between the two. In the language 
of Shakspeare, the same thing would have happened if his mother's cat 



16 TUB BIBLS 

had but kittened. But I do put the question, and put it for the purpose of 
shewing the infatuation and recklessness of philosophers, christian philo- 
sophers, and their total disregard of truth in their attempts to account for 
moral effects, and their chance medley shots at moral causes as productive of 
these effects. I say, I put the question: What produced, or to what causes 
are to be ascribed, the refinement and high state of literature of the 
Romans at that period. It must be recollected that it was not yet eight 
hundred years ah urbe condita, not eight hundred years between the birth 
of a Cicero and the twins who sucked the she-wolf. Will you ascribe this 
wonderful change from savagism to civilization, to the religion of the 
Romans, to the worship of their Jupiter, and other deified heroes, their 
Naiads and Dryads] Oh no, you will say the civilization of the Romans 
progressed in spite of their polytheism. With what show of reason or 
propriety can you ascribe the present improved state of Christendom to the 
influence of the prevailing religion] A Roman zealot might have said, 
there is great skill and perfection in the fine and usefiil arts, a high state 
of civilization and refinement, much learning and science, and our holy 
religion handed down from our savage ancestors, all existing at this time 
at Rome; therefore ^ the latter is the cause of the former. So yo may say, 
we have poets, orators, scholars, statesmen, warriors, printing presses, 
gun powder, and rail roads, and a science that scales Heaven— another that 
plunges to the bowels of the earth, and another that is at this moment 
fingering the fibres of the brain, and our holy religion handed down to us 
from Christ and his holy Apostles; therefore to the influence of the latter is 
to be attributed the existence of the former; and there would just as 
much truth and good logic in one argument as the other. With the same 
propriety, the Methodist might say there were camp meetings in the neigh- 
borhood of New York, or the Presbyterian that John Mason preached in 
Murray street in 1806; therefore, Fulton invented the steam boat. It will 
not be strictly true to say there is no connexion between religion and the 
progress of science and civiHzation. Religion has not forwarded, but 
retarded the march of science. Religion said, I repeat it, .religion said 
(for its essential ingredient is faith) that the sun and moon revolved around 
the earth; therefore, Gallileo was ordered, by the religionists who had the 
power, to break his tellescope and burn his papers, and think no more in 
opposition to the dicta of the inspired writers of the Bible. Religion 
said there were such beings as witches, and that they must be put out of 
the way; therefore, it was heresy, worthy of death, to deny either, and 
the good, and great, and learned, and conscientious, and religious Lord 
Hale, sentenced persons suspected of witchcraft to be burned. Re- 
ligion says there wer^ ghosts, spirit«al bodies, or corporeal spirits, (botl^ 



ITS OWM REFUTATION. 17 

equally absurd and unintelligible,) such as Samuel's, and Christ's, 
and the many Saints', after the resurrection; but few of our chris- 
tians are religious enough to believe that there are any now-a-days. 
Religion says the Earth, Sun, Moon and Stars were called into existence 
about six thousand years ago; therefore, you must not too rigidly examine 
the rocks found in the bowels of the earth, for fear you will find some 
evidences of its having existed ten times as many millions. It is admitted 
that some of our religious professors are not sufficiently religious to be 
deterred fi:ora such examination. Religion says there is something in or 
about man, no body can tell what, called the soul, that thinks for him; — 
therefore, you must not analyze the brain, which religion has set down as 
a mere mass of unorganized matter, for fear you may find it to be, not 
only the seat, but the organ of thought. It is therefore plain, without 
any further illustration, that religion has not favored the cause, or for- 
warded the march of science. 

We will not quit Rome yet. The empire continued gradually to decline, 
from the commencement of the present era, till the reign of Constantino, 
in the fourth century, who took Christianity under his protection; in other 
words, made it the religion of the state. We are willing to admit that, 
for this period, this religion did not retard or hasten the fall of this great 
empire. Immediately after this union of church and state under Constan- 
tme, the decline of the empire was more rapid. Did religion aid in this 
acceleration? You answer in the negative, and tell us it was so chang- 
ed and corrupted, that not a feature of the true religion could be dis- 
tinguished in the whole system; and you admit that the dark age was 
the legitimate offspring of this corruption. We cannot let you off" with 
these admissions: There were throughout all this period, the great and essen- 
tial ingredients, the distinguishing characteristics of the christian religion, 
viz: faith, and a persuasion that hell's torments would await him who had 
it not. The bigots of those days may have believed too much — ^had too 
much faith; but they had the faith, and the persuasion — the same faith, and 
the same persuasion, which every christian necessarily must have, and 
which, as we have shewn above, as necessarily make him a persecutor, and 
a murderer. We contend, therefore, and offer our arguments in support of 
our positions, that Christianity was directly instrumental in hastening the 
fall of that great empire, and in shrouding the fairest portion of the globe, 
for many ages, in mental and moral darkness and gloom. 

You cite us to the reformation — shew us Luther and his co-adjutors, and 
tell us, that at this period your religion began to put forth her moral ener- 
gies; and that from this period, you date her legitimate and salutary 
influences. What logic! What infatuation must have got hold of the 



18 THE BIBLB 

minds of men who can reason thus! Your religion was corrupted and 
defiled, you say, and you purified it , washed out all its stains; or, ta 
drop the figure, brought it back to its original state. And what then"? 
Man became more free! What next] Our religion is, therefore, a positive 
good. These are your conclusions; but the legitimate conclusion from^the 
premises is, therefore, our religion is not so corrupt and bad, or so great a 
curse as it was. 

You find an individual chained to a block — ^his neck galled by the rough 
and unpolished ring that is fastened around it — ^you file it smooth. Do 
you think he would exclaim, "Oh, what a delightful necklace! what a 
positive good!" No; he would say, "it is smoother than it was — smooth as 
at first." But he is a slave still. And do you pretend to assert, that 
man became free at the reformation — ^that he is free now — mentally free"? 
Call up and ask the ghost of Servetus, and of the thousands that have 
fallen in religious wars since the days of Luther, and they would deafen you 
with their united cry of No! No! No! Ask the Catholics of Ireland. But 
I come home to our own country. Ask the honest, though melancholy 
infidel, and he will answer, behold the victim of the intollerance of man — 
my customers have left me — former friends pass me coldly in the street 
— ^boys, taught and instigated by their parents, point their fingers at me — 
my kindred have discarded me, and here I am, an outcast and a beggar, 
because I could not; yes — because I could not believe the facts they did, and 
had the honesty or imprudence to confess it. 

The great, and in truth the only principle established by the reformation 
was that the Pope should not have the sole right of interpreting the scrip- 
tures, and the only direct object effected was to deprive him of some of his 
temporal power. But neither Luther nor any other reformer ever dreamed 
of granting the legal right to deny the facts of the Bibje, and the sectarians 
of our own couutry have no notion of conceding to their neighbor the moral 
right to deny them, from which it is evident, that if they had the power, 
they would make such denial penal. What has been the consequence grow- 
ing out of this privilege of reading and interpreting the scriptures for our- 
selvesT Why the major part of the professed christians have come to the 
conclusion, that many of the allegations of their inspired penmen are false, 
in other words, have ceased to be christians. They have dared to deny 
that the earth, sun, moon, and stars were made but six thousand years ago; 
they have dared to deny the existence of witches and ghosts; they have 
dared to assert that the sun was never stopped, because it never moved, and 
finally they have dared to assert that by so doing they have got rid of many 
weak and puerile superstitions. When they shall dare deny that Christ was 
b^otten by the Holy Ghost, and rose from the dead, and ate honey and, 



ITS OWJT REFUTATION. 19 

iishes, and immediately ascended up tlirough the air to somewhere called 
Heaven, which are not more plainly or positively asserted than the others, 
then they may boast of having cleared all out^ That this will be the final 
result, no one who has watched the progress of events since the era of the 
reformation can doubt. The eifect then, directly growing out of this 
principle of the reformation, has been to destroy many of the outworks of 
the christian citadel, the foundations of which will be torn up ere long. 
The infidel has therefore more cause to rejoice than the christian, in these 
results of the reformation, both past and in anticipation, and is under more 
obligations to Luther, its author. 

We will now attend to the ladies. It has done much for them, say you; 
bettered their condition, and all that! Can you point out one single princi- 
ple in either testament of the Bible, that can possibly have the least ten- 
dency to enlarge the privileges, secure the rights, or add to the dignity of 
woman? On the other hand, whenever she is mentioned, is she not spoken 
of as the slave of man? It is obedience and subjection every where; obey 
and be in subjection to your husband, is the language. But the principle 
which the sex have most cause to execrate, is contained in these words: 
"And they twain shall become one flesh;" for it is embodied and adopted 
into our common law. Yes, one flesh. One what? One womani No! but 
one man. She is merged, lost, annihilated in marriage. We learn from the 
Bible, that polygamy was frequent, and allow^ed among the Jews; Abra- 
ham, Isaac, Jacob, David and Solomon, had as many wives as they wished. 
I defy you to point out one single passage in the New Testament, that 
prohibits, or even discountenances it. Paul says that a bishop should have 
but one wife, and should rule her too; thereby indirectly admitting that 
some had more, which he attempts not to censure. On this point, consult 
the posthumus works of John Milton. The enlighted Romans and refined 
Grecians were not polygamysts. We never hear, or read of the wives of a 
Csesar, or a Brutus, or a Cicero, or a Cato, as we do of an Abraham, an 
Isaac, a David, and a Solomon. According to the laws and institutions of 
the Romans in bding, long before your Jesus was ever heard of, a Roman 
and his wife were not one man. It was not all subjection and obedience 
on the part of the woman among that people; the woman was not the slave 
of the husband; and. those same laws are in force yet in the greater part 
of Christendom; their influence is felt over the whole. In what state in 
the Union are the rights of women most effectually secured; where she feels 
conscious that by no possibility can she be made a slave, except for crime; 
where her property is secured to her and put beyond the control of her 
husband? I answer in Louisiana, where the Roman law, more ancient than 
the christian religion, is the law of the land. I wish the ladies to think 
of these things. 



20 THB BIBLB 

I have already alluded to the bitter feelings and heart burnings exist- 
ing between the different sects or parties of religionists. These are evils 
greatly to be deplored, and I will not consent to reason with any one, who 
will refuse to charge them to the account of religion, or the book on which 
it is founded. Disputes arise respecting the meaning of certain passages 
of the Bible; each side of the question has its advocates; thus parties are 
formed, and bitter feelings engendered, friends estranged, and the ties of 
kindred severed. Yet all this is not to be charged to the Bible! It is 
enough for rae to answer, that but for the Bible these disputes would not 
exist. You reply that you would dispute and quarrel about something 
else. By way of rejoinder, I tell you to go and kill a man and tell the 
judge before whom you may be arraigned for the act, that you must be ex- 
cused, for the reason that if you had not killed this man, you would have 
murdered some other, and see how you will come out. 

Though somewhat out of order, I will, in this place, state an argument, 
founded on the imperfection of human language against the Bible, as con- 
taining a revelation from God. 

It is admitted by all of you, that you must of necessity conscien- 
tiously differ in opinion as to the meaning of words and sentences, spoken 
by God himself to the writers of your book, and recorded by them for your 
instruction. This, you say when you are in a charitable mood, and are 
preaching forbearance with each other's infirmities; and then you talk about 
Procrustes' bedstead. I care not for your admission. You do differ, and 
I know you must differ in opinion. But you say we only differ about non- 
essentials. What! do you admit that God has talked to you about matters 
of no consequence! If the passage in dispute convey one meaning to A 
and another to B, one must put an erroneous construction upon it. To 
him, therefore, it cannot be a revelation. To cut the matter short: if God 
ever spoke to man, he spoke like a God in an intelligible language; one 
that would never die, not one word of which would ever change its 
meaning, which meaning would be definite and understood alike by every 
one of his creatures. So far from this being the case, you do not know, 
or pretend to know in what language God spoke to Adam, or any of the 
Patriarchs, or whether in the Egyptian or Hebrew to Moses, or in Hebrew 
or Greek to Mary. There is no language, and never w^as and never can 
be, to all of whose words, men speaking it, attach the same meaning* 
God, therefore, has never undertaken to communicate his will to man 
through the frail and imperfect medium of human language. To say that 
he has, is to say that he has undertaken what he has not accomplished; for, 
in the case supposed, his will has not been comnwnicated to both A and B. 

The next question I pr^opose tt discuss is: Does your religion restrain 



ITS OWN REFUTATION. 51 

man from crime? In this discussion, I shall consider man and religion as 
I iSnd them in our country; for I know no other; and I wish to bring the 
subjct home to the understandings of my American readers. On those of 
my countrymen who disbelieve, it can have no operation or influence 
either way. There is another class, and by far the most numerous, who 
have, or say they have, the faith, and the persuasion, but who have never 
made the public confession. Does religion operate as a restraint upon 
these? They are told, and they are told truly, I mean that they are told 
what the book says, that they have no more interest in, or claim to the salva- 
tion spoken of, than the infidel; but that damnation will surely be their 
portion, unless they make the public confession, or, to use one of your 
technics, be converted. I know that you differ among yourselves, as to 
what conversion is, but you all agree that before conversion, there is no 
chajice for salvation: and I am now considering the case of the uncon- 
verted believer. 

The conclusion is, and it is rung in his ears daily, that let him do what 
he will, say what he will, and pray what he will, it will not alter the case 
so long as he is unconverted. He may feed the poor, clothe the naked, 
visit the widow and fatherless, do that which he hates to no one, and pray 
constantly; still hell yawns to receive him, because he is not converted. 
Can such preaching (and he is supposed to believe it,) tend to restrain him 
from crime, or incite him to virtue] To test this matter fairly, let us suppose 
a familiar case; that of a plain, simple-hearted, common-sense-man attending 
at some of our preaching houses, where he hears the preacher exhorting in 
language something like this. "Oh ye sinners, ye dear sinners, why will 
ye die] Be converted and turn to God, and become reconciled to his beloved 
son Jesus, and save your immortal souls. Who knows but you may die 
before that sun shall go down; and if you should die unconverted, you will 
be landed immediately in hell. Now, now is the time, come forward this 
instant — not a moment to be lost." Our man does not go forward, but 
leaves the preacher unconverted and repairs to the court house. He is 
there called on as a witness, and the Bible is presented to him. He asks 
what it is for] The Judge surprised at the question, asks him, if he is 
acquainted with the nature of an oath, and, before receiving an answer, 
proceeds to give him the following charge. "By putting your hand upon 
and kissing that book, you call God to witness, that you will tell the truth, 
and if you testify falsely, you will go to hell." Our man, in turn, puts to 
the judge the converse of this proposition, in these words: "Then I 'spose 
if I swear truly, I will go to Heaven, our preachers all say; and one just 
now told me that I should go to hell anyhow, unkss I shall be converted: 
and I'll believe him before I will you. He don't make the road a? eesv to 

\ C 



22 THE BIBLE 

Heaven as yoM do. If swearing the truth will take me to Heaven, X 
wonder way some preacher han't told me where to find the text." The 
judge, if orthordox, niust be somewhat Gtumped: and convinced, and so 
must you be, that it is a perversion of your religion, a total perversion, 
that operates, or that you can pretend, can operate to restrain this class 
from crime. Is it not plain and palpable, that it is a matter of perfect 
indifference to our witness, whether he speak truth or not, whether he 
refrains from murder, rape, robbery, adultery, or theft, or not, so far as 
Heaven and hell are concerned. 

I will now take up the cage of the last class — those who have made 
the public confession, or been converted. These attach themselves to 
some one of the congregations or churches of some sect, and thus each 
immediately becomes a partisan or sectarian. These sects being numerous 
in our country, there is, and I admit it freely, an esprit du corps, a pride of 
party, among the members of each, a fear of disgracing their sect, that 
operates as a check upon them. And I am willing to credit this check to 
the account of religion. All are persuaded that this conversion has blotted 
out or expunged all their past sins; and some are further persuaded, that 
none which they may thereafter commit will be laid to their charge. I 
submit it to your candor, v/liether there is any check upon these except 
the restraints of the law, and the pride of party. 

Others of this class are persuaded, that they will commit sin after con- 
version; but that all their transgressions will be forgiven through sorrow 
and prayer. What do they m.ean by sin? They answer that sin is the 
transgression of any of the laws .of Christ. His laws or injunctions 
found in the New Testament, tliey tell us, are their moral standard. I 
deny it. They say so — but it is false. They have made a standard for 
themselves, or adopted some other standard. All have not the same; but 
Christ's precepts are the foundation of none; and I will now proceed to 
show it. Christ said, "If a man smite you on the one cheek, turn to him 
the other; but you all say, if a man spit at you, or strike you on the cheek, 
knock him down, so your common law allows — so you practise, and so 
you tell your children. Christ said, if a man sue you at the law, and 
take your cloak, give him your coat also; but you say, sue out a writ 
of error. Christ said, if a man compel you to go with him one mile, go 
with him two — you say, "bring an action for false imprisonment." 

Perhaps I should have excepted the (Quakers, for, by all the other sects, 
it is called Q,uaker-like, by way of derision, to comply with any of these 
requisitions. If you have taken such liberties with the positive and defi- 
nite injunctions of your Lord and Master, how can you expect us to 
believe you, when you tell us that you have confidence in his threats and 



ITS OWN REFUTATION. ±^ 

promises, and are restrained by them? Am I not borne out, by what we 
witness daily, in the assertion, that all your preachings and exhortations 
are directed to faith? — to some indescribable feelings to be produced by 
some undefinable agent called the Holy Ghost; and to the performance of 
some insignificant ceremonies'? Is it the object of your preaching to per- 
suade men to that course of conduct calculated to make them better 
members of society — to inculcate moral instruction? Is the golden rule 
even repeated yearly in your temples, much less made the subject of a 
discourse? — ever, in short, taken as a text. Has not the taste of the people 
become so corrupted, that they cannot relish a lecture on this text? They 
are so thoroughly imbued with the doctrines of sovereign and free grace, 
operations of the holy spirit, regeneration, election, free will, the final 
perseverance of the saints, baptism, &c., that many do not know whether 
this great golden rule is in the Testament, or in Dilworth's Spelling Book. 
Let one of your ranters in his prayer allude to it, by calling upon his God 
to enable his auditors to lead lives of sobriety, honesty and fair dealing, and 
devotion flags; he will not be encouraged by any "God grants!" and 
"amens!" from his congregation. 

The great mass of you christians would say, that a sermon enforcing 
such duties, was not religion. They have no notion that religion has any 
thing to do with the afiairs of this world, or that any thing they can do 
here will take them to Heaven. What influence then can it have, to 
make these men love their neighbors as themselves? 

I admit there are very few of you, who say that religion is to be lived, and 
not merely g-ot and felt: still these will knock down, go to law with their 
brethren, and sue for false imprisonment; and are proud to be high priests 
in what, to them, should be a Pagan or infidel temple: I mean a court 
house. They, as well as all the rest of you, teach and are taught to des- 
pise the world, and to be perfectly indifferent to the opinions of men, but 
•to esteem the approbation and smiles of their Jesus above all price. As 
long as they feel assured of these, they are, at least they are taught to be, 
regardless of the opinions of their fellow men. They represent their 
Jesus as placable; but man, we know, is inexorable. Let an individual 
once play the villian and he is ever after looked upon with distrust, and 
treated with contempt. Is it policy to teach men to be regardless of these 
frowns? Can such teaching make them better members of society? You 
destroy the influence that the contempt of society may have upon the citizen 
to restrain him from crime; and Vv'hat do you give us in exchange? Why 
the temporary frowns of a fancied being in a fancied somewhere, whom 
you represent as the most placable being in the universe — to the initiated or 
converted, "But," say you, "we require, or rather our book requires rci 



jf4 THE BIBLE 

pentance, heart felt, genuine repentance, as well as a humble petition at 
the throne of divine grace, before he will clothe his face with smiles to a 
transgressor." It will be borne in mind that the individual is to be the 
sole judge of what is wrong — of what will offend his Jesus — the sole in- 
terpreter of his injunctions. We have seen what liberties you have taken 
with them, retaining some, and rejecting, even laughing, at others. He 
is also to be the sole judge of the quality and quantity of the repentence, 
and the length and nature of the prayer necessary to obtain his pardon, and 
of course, is to determine for himself whether his Saviour has pardoned 
him. This determination is always found to be in his own favor, as none 
are never found despairing, but all seem sure of eternal salvation. Is it 
too much to say, that he who can sin and have a pardon on his own terms » 
from the only being in the universe who, he believes, can grant it, and whom 
he is taught to revere, cannot be for this reason a better member of society! 
Can a statesman — can a philanthropist — can you wish that all the indi- 
viduals of our country should be taught to look even with indifference upon 
the good or ill opinion of their fellow citizens; should be made to believe 
that all their sins at some certain period of their lives had been pardoned 
by something called conversion, and that the crimes thereafter committed 
had been pardoned by repentence and prayer, and that those hereafter to be 
committed, could and w^ould be pardoned by the same means; should con- 
sider themselves the sole judges of what sin repentence and prayer are» 
and how much, and of what nature the two latter must be, to expiate for 
the former; and should feel an utter contempt for the frowns of man, having 
the assurance that their Jesus is smiling with complacency upon themi I 
say would you wish that all should be thus taught, thus feel, and be thus 
assured? 

You should recollect of what materials society is composed, and what 
influence similar notions have had upon its members. I allude to the doc- 
trine of the Catholics, to which the preference is certainly to be given; for, 
according to your teaching, every individual can be his own father confessor, 
and despatch his sins upon the spot. Do you not feel thoroughly convinced 
that thousands, if thus taught and thus assured, would be ready to perpetrate 
any bloody deed, in anticipation of pardon, with as much sang froid as 
an ignorant Catholic would with an indulgence in his pocket? 

You reply that as I am a matter-of-fact man, I must admit that some- 
thing growing out of the Bible, whether it be religion or a perversion of it, 
actually has an influence upon the ignorant to deter them from crime. I 
admit that a certain portion of our population have been told, they must not 
do this and that, and that they can give no other reason, why they should 
Bot, (because they have been taught no other,) than that the Bible says so. 



ITS OWN REFUTAfrON^ 25 

I would further admit, that if this class were to be toM, that the Bible did 
not say so, or was false, they would in all probability consider themselves 
at liberty to run-riot, were it not for a certain fact staring us in the face 
that rebuts such presumption, and proves conclusively,- that a Bible pro- 
hibition serves but to stimulate the unconverted believer to its resistance,, 
by the commission of the act prohibited. I allude to what is called profane 
swearing. These persons are fully persuaded that what is understood by 
the term, is directly in violation of an unrepealed law of God. No sordid 
motive can be assigned for its violation — it neither puts money in the 
purse, or adds to reputation: Still, God and Jesus Christ, Heaven, and 
hell, are constantly invoked, and are as familiar in their mouths as household 
words. The laws of the land, if any prohibiting it, are seldom, if ever, en- 
forced, which shews that public opinion is controlled, in this particular, 
by the profane — so called. The conclusion from all which is, that the 
mere circumstance of an act being prohibited in the Bible, does not in-the^ 
least prevent, but rather invites, to its commission. It is for you to ex-, 
plain this, not me. I have this further conclusion to draw: that those' 
persons who are thus shaking their fists, (as they believe they are,) in 
defiance at God Almighty, must be continually growing more and more 
corrupt and hardened. You may say that the violators of this law, whom 
.God said he would not hold guiltless, are unbelievers; then they are hypo- 
<crites, and on this account becoming continually more unprincipled. In 
vCither case the deterioration is to be charged to the Bible. 

I have thus shown that Christianity, as properly defined, and as taugtit, 
can have no tendency to enlighten the minds of men or improve their morals; 
and that it has not accomplished these desirable objects. You probably 
deceive yourselves, and are enabled to deceive the crowd, by contrasting 
the condition of Christendom with savagism — the people of the United 
States with the Camanches, for instance, and attributing the superiority of 
the former to the iufluences of Christianity. A book worm might, with 
equal propriety, attribute it to the influence of the Greek and Latin classics. 
You seem to forget that Christianity had not to force its way originally by 
the mild and gentle means, you so frequently boast of, among a barbarous 
people, but among a people already civilized, and as enlightened as our- 
selves. You are defied to point out a single instance, where it has, by its 
own energies, without the aid of arms, or brute force, reformed, or en- 
lightened a savage .people. You may send your missionaries to India, and 
to all the Isles of the sea, and relate to the natives all the wonderful facts 
of the Bible, and they may believe them; will that faith make them 
anatomists, astronomers, chemists, geologists, or artists, or even better 
moralists] No! the arts and sciences are to be taught them still, before 



26 THE BIBLE 

they can compare with us. Christianity docs not embrace either, nor are 
your missionaries generally qualified to teach them. Infidels could do this 
favor for the heathen as well as christians. 

You also seem to be under the impression, that no other being but Jesus 
Christ and his apostles, ever taught morality; not being aware that he 
taught nothing very remarkable, except that degree of forbearance* to 
which I have already alluded, and which you all condemn and refuse to 
practice. If he had taught any thing new, he would have coined new 
words; but he found meekness, brotherly love, mildness, forbearance, char- 
ity, peace and peace makers, already in existence; and the golden rule, so 
true and self-evident, had been better worded by Tobit and Confucius; 
even the notion of a resurrection was a distinguishing tenet of the Phari- 
sees, and others of the Jews, long before his appearance. (When and how 
they came by it, I shall endeavor to shew hereafter. It is certain they did 
not get it from any canonical Jewish writings.) You ascribe too much — too 
great an influence to all religions, and especially to your own. After proving 
to your own satisfaction, that it is preferable to the Mahometan, or any- 
other religion, you conclude that it is an institution greatly to be cherished, 
upon the further positions, that men must necessarily have some religion, 
and that any sort is better than none; both of which are untenable, as I 
shall endeavor to shew in the sequel. 



*This was taught and practised by the Essenes, long before Christ. An Ee^ 
sene may be called a Jewish Quaker. 



ITS OWN REFUTATION. 27 



CHAPTER III. 



Let us suppose that Cicero v/ere to re-appear among us, with faculties as 
vigorous as when he penned his oration for Milo, and you were to put the 
Bible into his hands, with a request that he would read it carefully, and 
give you his opinion as to the veracity of the several authors. He reads a 
few of the first chapters of Genesis. He then asks who the author is. 
You tell him his nar^ie was Moses. He takes it for granted. He then tells 
you that this Moses relates some wonderful facts — so wonderful that he 
cannot believe them; and asks again, how Moses knew them. You tell 
him that Moses was inspired. He calls upon you for proof of this asser- 
tion. You reply that he must presume it. He would then address you 
Bomewhat in the following strain: "You requested me to examine this 
book, as a man of good sense or a logician should do, and why ask me now 
to take for granted what would render scrutiny, or examination of testimony 
unnecessary; for if Moses was inspired by a truth telling God, as you wish 
me to presume, he must necessarily have written the truth." Under the 
full conviction that I have proved that nothing can be presumed in favor of 
Moses that could not be presumed in favor of any other author, I shall pro- 
ceed to examine the Pentateuch, on the supposition that a man of that name 
wrote it. 

I have already remarked, that fi'om no man who is said to have lived 
before Moses, and there were many to whom he says God revealed himself, 
have we a single line? The question here suggests itself: how did Moses 
know what transpired at the creation] for he no where tells us, that in any 
of their interviews, God ever told him any thing about it. You must infer 
that God told him, or this cosmogany of his was a mere vague tradition. 
I shall proceed upon the ground tliat Moses means to be understood as 
telling us that he derived his information from the mouth of God himself. 
If God told him so, all he has written is true; but, if I can shew that what 
he has written is not true, then God never told him so. I now proceed to 
show that what he has written is not true. 

I assert in the first place, that the first allegation in the book, that God 
made the Heaven is a falsehood. In order to determine this question, we 
must ascertain what Moses meant by the word Heaven — he meant some- 
thing — he tells us that God made something that he called Heaven; and 
we want to know what that something was, that we may determine 
whsther God made it or not. Moses does not formally define the word. It 
could not therefore have been a new term, or used by him in a cense different 



28 THE BIBLE 

from its common acceptation. We must therefore resort to his; and the 
writings of other authors of the Bible for the purpose of ascertainiag what 
was understood by the word Heaven. If I do not succeed in shewing 
that Heaven was the studded firmament, then all the previous observations-, 
and after arguments apply to the allegation that God made the firmament. 
I contend, that by the word firmament, Moses meant a transparent, pliant, 
solid arch or concave over our heads; and that Heaven was the same arch, 
with the sun, moon, and stars set in it. It can be compared to a tambord 
shawl; before it is put into the frame, it is a square of white muslin only, 
(firmament,) but after figures are worked upon it, it becomes a shawl, 
(Heaven.) Moses tells us that God called the firmament Heaven; they 
cannot therefore be two totally distinct things; but one must be a modifica- 
tion of the other — one the muslin, the other the tambourd muslin or shawl. 
Let us enquire for what purposes, or object Moses says this firmament 
was made — what office it was to perform. "Let there be a firmament in 
the midst of the waters,^' was, according to Moses, one of the fiats of the 
Almighty. It does not require a knowledge of the Hebrew to discover 
that the expression, "in the midst of," should be rendered '^between," for 
God immediately goes on to say, "and let it divide the waters firom the 
waters." Then Moses tells us that "God made the firmament and divided 
the waters which were under the firmament from the waters which were 
above the firmament." This firmament was something palpable, some- 
thing solid, as the term imports, which waste serve as a barrier to prevent 
certain waters which were above it from a confluence with certain other 
waters which were upon the earth. The same substance, water — a liquid — 
the combination of hydrogen and oxygen, not in a gaseous or vaporous, but in 
a liquid state that was upon the earth, and afterwards gathered into seas 
and lakes, was said by Moses to be above, or resting upon this firmament. It 
must therefore have been something solid. This firmament, according to 
Moses, was perforated, over whose openings there were gates, or windows 
or trap-doors which were opened and shut, as God chose to give or withhold 
rain. In vii, 2 Gen. Moses says: "The same day were all the fountains 
of the great deep broken up, and the windows of Heaven were opened;" 
and what then? "And the rain was upon the earth forty days and forty 
nights." Again, in viii, 2 Gen. he says: "The fountain of the great 
deep, and the windows of Heaven were stopped;" and what thenf "And 
the rain from Heaven was restrained. Again, to the same point; 1 Kings, 
8 35: "When the Heaven is shut up and there is no rain." 2 Chron. 6, 
36 the same, and 7, 13: "If I shut up Heaven, and there be no rain," 
Psalm. 78, 23: "Though he had commanded the clouds from above, and 
opened the doors of Heaven, and had rained down manna." Luke 4, 26: 



ITS OWN REFUTATION. 29 

*'Many widows were in Israel in the days of Elias, when the Heaven was 
shut up for three years and six months, when great famine was throughout all 
the land." That is, there was no rain; see James 5, 17. Are not these 
quotations sufficient to prove the perforation. The scriptures also frequently 
speak of the Heavens passing away, and the creation of new Heavens, 
and of the pillars and foundation of Heaven and of their tremhling, but the 
passages which are as decisive as any other of the main position (that 
Heaven meant an arch,) are the following — Psalm civ, 2: "Wlio stretchest 
out the heavens as a curtain." Isa. lx, 22, to the same effect,' also 
xxxiv, 4: "And the heavens shall be rolled together as a scroll." And Rev. 
vi, 14: "And the heavens departed as a scroll when it is rolled together;" 
that is, heaven was rolled up as we roll a sheet of paper or a piece of sheet 
iron. What stronger proof can you require that Moses' firmament, or 
heaven, was a solid, though transparent and pliant, arch or concave. The 
sun, moon, and stars were set in it, as gems in a coronet — water 
rested upon it-r— it had doors or windows, through whose openings the 
water ran — was spread out — could be rolled up, and was to be destroyed, 
and a new one made in its place. Ezekiel says, its likeness was as the 
color of the terrible chrystal stretched foj-th over their heads; and Jose- 
phus, a Jewish author, held in high repute by you all, calls it the chrysta- 
line. And lastly, its very name imports solidity. 

I am aware that some of you, seeing the force of this argument, object to 
the common translation, and tell us that the Hebrew word rendered j^rwa- 
ment can and should be rendered expanse, or expansion. Let us test the cor- 
rectness of this translation, by the same rule that polemics adopt towards 
€ach other, viz: substituting the word expanse for heaven, or firmament, 
in the passages quoted. "And God said let there be an expanse" (firma- 
ment). That must be a singular system of philosophy, which shall teach 
that it required a fiat from any being whatever, for the existence of ex- 
panse or expansion. Again: "And God made the expanse and divided 
the waters which were under the expanse from the waters which were 
above the expanse." Will you be pleased to inform us where those waters 
must have been which were above expanse; for Moses tells us "it was so.* 
"And the windows o? expanse wepe opened and stopped:" "If I shut up 
expanse and there be no rain:" "When the expanse is shut up and there 
is no rain:" "The expanse was shut up for three years:" f The expanse 
shall pass away:" "The foundations and pillars of expanse were shaken 
or trembled:" "Wlio stretchest out expanse as a curtain:" "And the ex- 
panse shall be rolled together as a scroll." "And the expanse departed as 
a scroll when it is rolled together." The stretching out and rolling up of 
expanse, its destruction a,nd passing- away, and the trembling ofits pillars 

V 



30 THE EIELE 

are all equally ridiculous. We are all very curious to see a new expanse. 
Were it not that men of great reputation for talents and learning really 
have, or pretend to have, faith in Moses, I should feel ashamed seriously 
to labor this question. I pronounce the allegation that God made the 
Heaven, or firmament, a falsehood; for we know that no such thing ever 
existed. But it is said that Moses was not a philosopher, and that his object 
was not to teach us a system of physics. His object was surely to teach 
what he undertook to teach, and the misfortune is that his doctrine, or 
teaching, whether you call it theology or philosophy, is false. Will you 
admit that God ever inspired a man to teach a false system of physics'? 
You may reply, as many have, that Moses found the crude system in ex- 
istence, and universally admitted. Vfould God enjoin upon him to per- 
petuate it, by a record that was to go dov/n to the latest generations'? 
But the truth is, Moses was not, properly speaking, acting the part of a 
philosopher. The astronomer, for instance, treats only of the laws of the 
motions of the great orbs, which laws he has learned from observation; 
and the moment he begins to talk about when and how God (Theos) made 
them and put them in motion, he is stepping out of his proper field and 
trespassing up3n the theologian. The astronomer says, the planet is 
of such a size, and moves in such an orbit. The theologian says, God 
(Theos) 7nade it at a certain period, and ordered it to move in a certain orbit. 
Moses was therefore playing the part of a theologian as much, when treat- 
ing of the creation of the earth and firmament, as when speaking of the 
creation of man, and his fall. We have shewn that the account of the 
one is false: and shall we then put faith in the other'? As w^e cannot 
in this latter instance, as in the former, prove a negative, and as this is a 
question of fact, I ask the question, which I shall frequently ask: on which 
side is the probability'? Is it as probable that those wonderful literal facts 
found in the first chapters of Genesis,, actually occurred, as that Moses was 
romancing? This, as well as all other questions like it, is for the candid, 
independent reader to decide. The following are a few of those growing 
eut of the writings attributed to Moses, viz: Did God actually appear and 
talk to Moses, face to face — shew him his hinder parts — engrave on stone-^ 
wrestle with Jacob and wither his thigh? Was Moses' hand leprous one 
moment and sound the next"? Did God convert his staff into a serpent? 
Did he (Moses) afterwards do the same thing?- Did the magicians of Egypt 
also? Did Moses bring many plagues upon Egypt, each of which would 
have destroyed the whole population? Did God order him, Joshua, and 
others, to do what would disgi'ace even an Alaric or a Pizaro? I say, in 
all such questions of fact, the reader is to decide whether the probability is 
as great that the things were done and the orders issued, as that the wri' 
Iters spoke falsely. 



ITS OWN REFUTATION. 31 

One of your great arguments in support of these facts, is certain insti- 
txitions commemorative of some of them, commenced at the time, and con- 
tinued down uninterruptedly to this day among the Jews. 

Admitting, for the nonce, that there is force in the argument, let us as- 
certain what institutions these are, and of what facts they are said to be 
commemorative. These institutions are said to be feasts, or holy convoca- 
tions, or holy days; and of all these Jewish feasts, but two are pretended 
by Moses to be commemorative of facts, viz: the feast of tabernacles, and 
the feast of the passover; the first, commemorative of the fact tliat the Israel- 
ites had lived in tents — a very common circumstance, or fact, and perfectly 
immaterial to me, whether true or not; the other, of the fact that God slew 
all the first born of the children of Egypt, on the night of the departure 
of the Israelites from that country, passing by the houses of thelsraeliteu, 
because their door-posts were stained with blood. 

It will be proper, in this place, to give a concise history of the Israelites, 
from Abraham until Ptlcses. The former is said to be the father of the 
faithful — the person to whom God promised that in his seed all the fami- 
lies of the earth should be blessed — a native of Ur of Chaldee; his travels 
and wanderings can be found in Genesis. Ke had one son, Isaac, by his 
wife, in her old age; Isaac had two, Esau and Jacob, the latter ofw^hom by 
fraud and trick, said to be approved of by God, obtained his father's bless- 
ing, that is, the rights and immunities of primogeniture. Jacob, by his 
wives and mistresses, had twelve sons, after whom the twelve tribes of Is- 
rael are named, he having been called Israel after he wrestled with God 
and prevailed. One of his sons, Joseph, (and the afiecting story of Joseph 
is familiar to you all) was sold as a slave, by some of his brethren, to some 
merchants travelling to Egypt; they sold him to the King of Egypt. By 
means of his skill in interpreting dreams, he became one of the King's 
ministers. Anticipating a fiimine, he purchased and laid up in the King's 
store houses large supplies of grain. The famine extending to the land of 
Canaan, where his father and brethren dwelt, some of them went down to 
Egypt to purchase a supply of corn... Joseph recognized them, and finally 
prevailed on the whole family, the old gentleman and all the daughters- 
in-law, to settle in Egypt. They went down, seventy-five souls in aU, and 
settled on the coast of the 3Iediterranean, east of the Nile, in that part of 
Egypt called Goshen. Here they increased in a wonderful manner; for as 
some say in two hundred and thirty, and some in four hundred, and others 
in four hundred and thirty years, they had become sufficiently numerous 
to furnish six hundred thousand fighting men. I allude to the time that 
Moses is said to have led them out of that country. It appears from 
Mosec' account, that they had been for a long time oppressed by the King.a 



52 THE BIBLB 

of Egypt; and what is very remarkable, one of the decrees of the King- 
was, that all the male children of the Hebrews or Israelites should be 
strangled at birth; but the midwives, and it appears there were but two to 
all this people, (it is impossible to read the account with any thing like 
patience, as this people are sometimes represented as amounting to at least 
two millions, and again as living in a small village, and each knowing 
what every other one did,) said they could not kill them all, and thus it 
would appear that if they escaped the midwives' hands, they were suffered 
to live. Yet this Moses was hid three months after his birth, and then, 
for fear he would be put to death if discovered, his mother contrived to 
place him in a situation where he would either be picked up by the King's 
daughter, or be drowned. He was taken up by the King's daughter and 
reared in the court of Pharoah; and was, as St. Stephen tells us, "learned 
in all the wisdom of the Egyptians," which consisted then, as now, in 
magic, or tricks of legerdemain. We are at a loss, then, whether this 
decree was rigidly executed or not, for we are told both ways. If it was, 
it is perfectly ridiculous to suppose there could have been six hundred 
thousand fighting men when Moses appeared among them from the land 
of Midian; for he was then eighty years old; it is perfectly ridiculous, I 
say, to suppose that a decree of this nature could have been in existence 
for eighty years, and enforced, as v/e are led to believe it was, from the 
case of Moses himself, and there still have been six hundred thousand fight- 
ing men. Decree or no decree, it is incredible, that from seventy -five 
souls, there could have sprung as many as two millions, in even four hundred 
years, and especially in that region so subject to plagues. We return to 
the narration; 

When Moses was forty years did, he slew an Egyptian that was mal- 
treating one of his brethren, for which he fled his country, and went and 
dwelt in the neighboring country cif Midian, where j after forty years resi- 
dence, God (he says) appeared to him, and told him he must go and lead 
his people out of Egypt. This is the first interview of which it is pre- 
tended we have any account from the man himself whom God is alleged 
to have met. Moses obeys the orders of God. The plagues he is said ta 
have brought oti the Egyptians, in order to induce the King of Egypt to let 
his people leave that country for a few day's journey, in order to sacrifice, 
you are all familiar with. It will be remarked that Moses never intimates 
that his intention or wish was to take his final departure from Egypt; but 
on the contrary, expressly tells Pharoah, that his only object was to take 
his people out a few day's journey merely to sacrifice; and this deception 
he practised at the express direction (he says) of God i And all this 
finesse was resorted to, and these miracles wrought to induce the King of 



ITS OWN nEF'JTATieiV. ^73 

Egypt, who probably never had even three hundred thousand men at his 
command, to grant a favor to this Israelite who had six hundred thou 
sand warriors at his back. Moses finally extorts permission from the 
King that he might go — to sacrifice, mind you. Under the false pretence 
(that they were going a few days' journey only,) the Israelitish women, at 
the command of God, communicated to them through his agent, Moses, 
borrowed the jewels of the Egyptian ladies, intending never to return 
them. (Just think of this — God enjoining swindling!) But this is not all; 
God is determined that Moses shall glut his vengeance by murderiDg all 
the first born of the children of Egypt on the night previous to the depar- 
ture of the Hebrews. For this purpose God Almighty tells Moses, that 
he (God Almighty) is to be the chief — in fact, the only actor in this butchery; 
and that for fear, he (God Almighty) will make some mistake and murder 
some Hebrews in the bloody tragedy about to be enacted, the children of 
the Israelites (after having got their shoes and hats on, and provision in 
their packs, and them slung, in fine, after being properly prepared and 
tucked up for a start,) must each kill a goat and besmear his door 
posts, as a sign to this God Almighty, that in such house a Hebrew lives, 
and into which he is not to enter, but over or by which he is to pass. 
This is the passoverj and to commemorate this wanton and foul murder — for 
Moses says all was done as concerted — -the feast of the passover was insti- 
tuted by him, soon after he left Egypti Now if any body can believe that 
the finger of God was in this thing, or that he was the actor in this bloody 
business, or can think it probable, he has a mind differently constituted 
firom mine. In the first place, that God Almighty would be the physical 
agent in a butchery of this extent, is past belief and degrading to God. In 
the next place, to suppose that God Almighty would not know what house 
to enter with his Bowie knife, unless directed by the absence of this bloody 
token, is paying but a sorry complim.ent to his discernment. 

That a tribe or horde of Arabs might have dwelt on the confines of 
Egypt, and that some few choice spirits among them, imagining themselves 
aggrieved, or for the mere love of destruction, might have murdered help- 
less children to some extent, on the eve of their departure, may or 
may not be true — similar scenes have been acted even in our own times. 
Moses does not pretend that his people saw this murdering. From the 
very circumstances of the case, the great body of them were neither to see 
nor do any of it. They were to besmear their door-posts only, and God 
Almighty was to do the work, and immediately when told it was done, 
they were to scamper. From Moses' own account, his people were only 
old that the tragedy vras played: yet you christians put the strong case of 
the children of Israel passing the Red sea, and ask with quite a show- of 



34 THE BIBLE 

confidence, if any man in New York could i^ersuade the people of that 
city to keep a festival in commemoration of the waters of the Hudson 
t^topping- and parting, so that the people of that city might pass dry-shod 
over to Jersey, in order to escape some dreadful malady, if such a thing had 
never happened; and thus the ignorant and lazy are made to believe that 
you have a case precisely analogous to this; but the misfortune with you 
is, that you have no such case. There is no feast, and never was, in comme- 
moration of the pretended passage of the Red sea, or of the delivery of the 
law at Sinai. The only pretended miracle of which you can pretend to have 
a commemorative feast, is that of God Almighty murdering the first born of 
Egypt. Let the Jew believe it — an enlightened Roman would not, neither 
will I. Besides, there are in this case the principal ingredients of your 
great argument v/antiug, viz: a sensible fact and an uninterrupted con- 
tinuance of the institution. I know that the murdering of children is, in 
its nature, a sensible fact.. What I mean to aver is, that it was not wit- 
nessed or seen by the great body of the Jews, even according to Moses' 
own account of it. By reading the reign of Josiah, as found in Chronicles 
and Kings, the reader will learn that the celebration of the passover had 
been discontinued for centuries before his day. This may be disputed, and 
much stress laid on the word such. (I may allude to this matter hereafter.) 

It is legitimate to conclude, as Moses did establish a festival, to commem- 
orate one alleged fact of a marvellous nature, viz, the m.urder of the first 
born, that he would have instituted feasts also for the commemoration of 
others; such as the passage of the Red. sea, and the thunders of Sinai, if 
they had occurred. 

I know that the people are told by the moderns, that there were feasts to 
commemorate all the wonders that Moses relates; but they are imposed 
upon. The only authority we can have, is Moses himself, the institutor of 
these feasts, and he tells us no such thing; nor does he any where drop a 
liint, from which a conjecture can be drawn, that he instituted any feast 
for the commemoration of the passage of the Red sea or the delivery of 
the law. 

We will now return to the first chapters of Genesis, with a view to show 
that Moses could not have written them, or that the author of them could 
Hot have been the author of the other parts of the Pentateuch. The 
author of these chapters, whoever he was, must have been a polytheist. 
This is apparent from the translation, as we have it. "Let us make man 
ill our image;" but the most decisive expression is, "behold the man 
is become as one of us." You tell us that the doctrine of the trinity is 
taught here; but you have no more authority for saying that the doctrine 
of three in one is here taught, than that of fifty in one. The author dees 



ITS OWN RSPUTATION- 35 

not say how many there were of us. Yoa Trinitarians do not say us or 
</iem,and you dare not say one of them or 07ie of ws, when spea-king of either 
person of what you call your Godhead, for fear of incurring the charge of poly- 
theism from your opponents, the Unitarians. It is folly to deny that the 
expre.^sion imports plurality. If an individual should hold to me the fol- 
lowing language, "we did all we could do to thwart his views and mar his 
prospects, for fear he would become as rich as one of us," I should be very 
much surprised, and so would you, if that individual should tell me, that he 
had been talking about his individual self, and intended to include no other. 
It would certainly be taking an unwarrantable liberty with language. If 
the expression "one of us," conveys the idea of unity, or does not convey 
that of plurality, the Bible, which you say is a revelation from God, must 
be the most unintelligible book in the world — must be any thing but a 
xevelation. 

One reason you assign, (though your God no where assigns it, nor the 
author for him) why all three of the persons in your trinity w.ere required 
to make man, is, that he v/as the masterpiece of God's workmanship, — 
that God the Father alone could make the Sun, Moon and Stars; but when 
he wished to make man, he called upon the other two. Hence, the ex- 
pression "let us make man," you intimate, if not directly assert, is 
found but in this place, in the book of Genesis. You certainly must forget 
that this God of Genesis is represented as going down to Babel to see what 
theBabelites were doing, and when starting, as saying to the persons of his 
court, "Let us go down and there confound their language." Here was an 
event, according to your own reasoning, as important as the creation of 
man, md much more so than the creation ofthls and all other worlds. The 
serpent is also m-ideto say, "Ye shall be as Gods," and he is good authori- 
ty — at least, the author is responsible in this particular for what he puts in 
the mouth of this dramatis personce. Add to all this, the Hebrew scholars 
tell us, that the first verse should read, "In the beginning the Goffs made the 
heaven and the earth." The writer therefore must have been a polytheist.. 
But the author of Exodus, and the other books of the pentateuch, must have 
been a monotheist. There are no tee's and ws's in reference to God in them, 
but it is throughout, /and me. "I am that I am is my name" — "say 
that I am hath sent me unto you." "Thou shalt have no other God before 

me," "See now that I , I am he, and there is no other God with me," 

are expressions decisive of this point. One man could not have been the 
author of all this. I go further, and state that one man could not have 
been the author of the first six chapters of Genesis. As has been 
before plainly shewn by Mr. Paine, the first cosmagany ends with the third 
verse of the second chapter; and at the fourth verse of the second chapter, 



3G THE BIBLE 

commences another account by another author. In the first account ths 
author uses the word God^ and in the second it is uniformly Lord God^ — 
besides it is not probable, (and probability I need not repeat too often is all 
we are reqiired to arrive at,) that an author would give an account of the 
generations of the Heavens and the earth and finish it, by saying that 
God rested from all the works which he had created and made, and then 
add, these are the generations of the Heavens and of the earth when t^ey 
were created in the day that the Lord God made the earth and Heavens — 
that he would, in the first account, say that the earthy by the fiat of the 
Almighty, brought forth grass and herb yielding seed; and in the next 
page under the new caption, (these are the generations,) tell us that God 
made every plant of the field before it y)as in the earth, and every herb of 
the field before it grew. Is it possible, I say, that an author under the 
first caption (in the beginning God created the Heaven and the earth) 
would state that God gave to man and his help meet, every tree in which 
is the fruit. of the tree yielding seed for pieat (and there is no other tree, 
and no account of any other sort of tree being made, for the expression, "in 
which is the fruit of the tree yielding seed," is not a distinctive expression, 
but only declarative of that which is common to all trees. I will begin 
again, after this long parenthesis. I say, is it probable that an anthor, 
under the first caption, would assert that God gave to man and his help- 
meet every tree for meet, and, in the following page, under a second cap- 
tion, say that God gave them all the trees but one? 

It is beyond dispute that here are two distinct philosophical or thoelo- 
gical treatises, written by different authors, in opposition to each other. 
The different names given to God (for names in this matter are material) 
is of itself sufficient to prove the position. These names in the original, 
are as unlike as Jehovah and Baal, as Eloi and Adonai. He who con- 
tended that Jehovah made all things, was of a different sect, or party, from 
the one to which he belonged, who contended that Baal made them. So of 
the followers of Eloi and Adonai, 

. If there were no discrepancies in these chapters, I ask, is it probable 
that an author would write two consecutive accounts of the same transac- 
tions'? You cannot, under all the circumstances, believe that one man wrote 
both. But we have yet another author. In the fourth chapter, the writer, 
f (we will call him the second) gives us an account of the birth of Cain, Abel 
and Seth, and a succinct history of the two former. The fifth chapter com- 
mences thus: This is the book of the generations of Adam; that is, "The fol- 
lowing is the book, &c." The author then proceeds to state: "In the day that 
God created man in the likeness of God made he him; male and female 
created hp them and blessed them, and called them Adam, in the day when 



ITS OWN REFUTA.TION. S7 

they were created." This is the third account we have, in th@ space of 
three pages, of the creation or generation of Adam. Is it not probable, I 
say, that we have here three authors'? Our third author proceeds thus: "And 
Adam lived a hundred and thirty years, and begat a son in his own likeness 
after his image, and called his name Seth." Our second author says h© 
begat Cain and Abel first. No discrepancy here, you will say, because 
this second account of Adam's progeny does not directly deny the first — 
because it does not say that Adam did not beget Cain and Abel first. — 
This author, be him whom he may, may have been informed tnat there 
were two sons befo.-e Seth, and may have intentionally began at the third 
son; but what is the probability? Your faith should not rest on possibilities. 
The author formally begins the history of Adam and his posterity — tells us 
he begat Seth, and lived a certain number of years afterwards, and begat 
other sons and some daughters, and then regularly kills him. He then 
takes up the history of Seth, in all which he says not a word about Cain 
and Abel; and yet you will believe that the author intentionally began at 
the third son, because it is jjossible. Another circumstance that adds 
strength to my argument, is, that Adam was no older when he is said to 
have begotten Seth, than many of his descendants were, when they began 
to get children. But the most convincing argument is derived from the 
pharseology itself: "And Adam lived an hundred and thirty years, and 
begat a son;" that is, he had got none before. No one but a diplomatist 
or quibbler, would pretend to say the contrary. "And Seth lived an 
hundred and five years and begat Enos; and Lamech an hundred and 
eighty-two years, and begat a son" (Noah.) Do you pretend that Seth 
begat any son before Enos — or Lamech, before Noah? When tha phra- 
seology is the same, should not the construction be the samel 

But I have not done with my third author yet. He most assuredly in- 
tends to tells us that God was in human shape — his God must have been 
corporeal. His notion was that God v.'as a very great man. He tells U3 
also, that God created Adam in his likeness: and then tells us that Adam 
begat Seth in his likeness. If Seth was like Adam, which you will 
admit, then Adam must have been in the likeness of God. If you still 
insist that the first and fifth chapters were written by the same person, 
this argument is still stronger, for the phraseology is tlie same throughout, 
the words likeness and image being used in both cases. The first chapter 
has it: "Let us make man in our image, after our likeness." The firch 
has it: "And Adam livea an hundred and thirty years and be^at a son in 
his own likeness, after iih im:..je." When the phraseology is the samCj 
should not the constiuction hel (I fear the writing of this book will be a 
thankless business. Some, I fancy, will throw it down in disgust, and 

E 



^ 



58 VKB BIBLl 

txckim: *'why will any man of common sense bother his head about such 
foolieh things" — others will refuse to take it up, exclaiming, in their turn; 
'^wonder if this wicked infidel thinks he can reason down the holy things 
of God.") 

It is very probable that this third author finishes the book. The se- 
cond verse of the fourth chapter (his second) is direct and positive to the 
point, that his God was a huge man; for he tells us he had sons that co- 
habited with women — aye, and married them and begat giants. <'Ab7i am" 
•plius addam^' on this point. 



ITS OWN RBFUTATICKf^ 



CHAPTER IT. 



The first chapter of Genesis does not seem to be correctly understooij 
either by the infidels or christians. They appear to be under the impresi- 
ion that Moses is to be understood as asserting that the order of creation 
corresponded with that of his narration. Hence, says the infidel, God 
did not, according to Moses, make the sun and stars till the fourth day; 
and then he asks, how could there have been day and night previously— 
and the christian cannot answer himi In the first verse, Moses lays down 
the general position that God made the heaven and the earth, the 
particulars of which creation or generation he is about to give* He 
then makes another general assertion in the 3d and 4th verses j respecting 
light and its division, in these words " And God said let there be light 
and there was light*" "x\nd God saw the light that it was good, and God 
divided the light from the darkness." Into what and how many portions 
he divided the light, we are not told, until we arrive at the 14th verse *-^ 
After this general statement, respecting light, he proceeds to speak of the 
firmament and the division of the waters. The following arrangement 
would have been more lucid, which the christians may adopt if they 
please; I am indifferent about it. Commencing at the 3d verse and reading 
in the following order* " And God said let there be light and there was 
light;" then the 6 and?. 4* 5. 14* 15. 16. 17. 13. 8. 9* 10* 11.- 12. 
changing the word lights, in the 14th, 15th and 16th verses, to luminaries. 
By this arrangement God does not call the firmament, heaven, until he sets 
the sun, moon, and stars in it. However, as before said, I am perfectly 
indifierent about it, my object at present being to ascertain what Mosea 
meant by the word day* The learned christians and Jews of ancient dayi 
understood, and the unlearned, of the present day, yet understand and 
believe, that the word day, in this chapter, meant what we mean by it in 
common parlance, viz: twenty-four hours, or the time of the apparent 
revolution of the sun around the earth. But the geological christians of 
the present day, tell us Moses meant no such thing, and that the proper 
translation of the Hebrew word instead of day, should be epoch or period ; 
for by their researches, the geologists have ascertained that the earth 
must have existed ages and ages or epochs upon epochs before Adam if 
said to have been created. 

In order to test the propriety of this translation, let us substitute the 
•xpression, epoch of six thousand years, for tha word rfay, whenever it 



40 THX BIBLI 

occurs in this first chapter of Genesis, sometimes called Moses' cosmogany. 
Geologists agree, that each epoch may have been, at least, six thousand 
years. 

"And God called the light an epoch of six thousand years, and the 
darkness he called night." 

" And the evening and the morning were the first epoch of six thousand 
years.^^ 

*'And God said let there be lights (luminaries) in the firmament of the 
heaven, to divide the epoch of six thousand years from the night, and let 
them be for signs, and for seasons, and for epochs of six thousand years, and 
for years." 

"And God set them in the firmament of the heaven to give light upon 
the earthj and to rule over the epoch of six thousand years and over the 
night." 

" And God made two great luminaries, the greater to rule over the 
Mpoch of six thousand years.^^ 

"And God blessed the seventh epoch of six thousand years," <S'C. 

This is enough. Can any man in his senses believe that Moses did 
not mean by the word "day," just what we mean by if? And if it be 
indubitably true, as the christian geologists admit it is, that the earth 
must have existed, and vegetables and animals upon it, myriads of years 
before man appeared upon it, what must we think of this chapter of Moses, 
which represents God not only in the shape of a man, but laboring, 
moulding clay, wearied, and resting like him. We must pronounce it not 
•only false, but a farago of nonsense and irreverence that would disgrace a 
Hotentot. 

I am aware of your contending that the author did not mean to be 
understood in Gen. 1, 26, as speaking of the corporeal, but the spiritual 
man. His words are "And God said let us make man in our image after 
our likeness." And he then tells us, that God created man in his own 
ihape. And again, he gives us the particulars how and of what God 
created man. "And the Lord God formed man of the dust of the ground. 
And he breathed into this peice of organized earth called man, and then, 
and not till then, this man became a living soul; or w^hat you call a spirit- 
ual man. By -what right, then, do you presume to say that the author 
did not mean the carnal, corporeal, physical man, when he tells us 
that God made him after his likeness. If all this cosmogany and 
homogany is mere allegory — a mere fiction — a creature of the imagi- 
nation, the whole point is conceded to us. I have nothing further to say 
about it than to pronounce it a weak and puerile attempt to degrade 
the Creator of the universe. But your whole system is founded on 



ITS OWN REFUTATION. 4l 

the supposition that all is literal — that God actaaily took up clay ia 
his hands and moulded man as a potter moulds a vessel — that he puffed 
breath into his nostrils — that he placed him in a literal garden, although 
from the boundaries giveu, it must have been as extensive as the Assyrian 
or Roman empire — that he literally forbade him to eat of a literal fruit 
growing on a literal tree — that he (man) did literally eat it — and that 
God literally detected him — had a literal interviev/ with him — and up- 
braided him — literally walked himself in the garden, and actaaily made 
clothes of the skins of beasts and put them on the man and his help meat 
— ^that there was a literal serpent that talked as we taik. If these are 
not actual facts, then the fall of man, of which you talk so much, and 
which is the foundation of your whole system, is all a fiction. 



42 IMS BIBLB 



CHAPTER V. 

In this chapter I shall call the reader's attention to the subject of prophe- 
cy or prediction. It is alleged, by all of you, that certain devout Jews 
actually foretold events which transpired hundreds of years after the 
uttering of the prediction. The position is, that they obtained this 
knowledge of the future by direct and immediate communications from the 
Almighty, or, that they spoke, as irresistibly moved by God or his Spirit, 
not being aware themselves, of the import of what they spoke or wrote. 

Let me remark, in the first place, that a prophesy cannot prove a fact, 
or, with propriety, be quoted to prove it. To illustrate: If I state a 
wonderfiil fact, would my quoting a prediction of another individual, that 
this identical fact would occur, tend in the least to confirm my statement. 
If, for instance, you should predict, and publish your prediction in all the 
papers of the day, that some man in the Mississippi valley should, in the 
course of ten or fifteen years, grow fifty feet high in one night, and con- 
tinue so for four or five days, and then sink back to his original diminutive 
dimensions ; and if twelve years afterwards, I should publicly declare, 
through our towns, that I had grown to that gigantic height, and remained 
so four or five days, and then sunk back; do you think the people would 
believe me 1 You will admit they would not, even if backed by four or 
ten of my neighbors. They would say "It is more probable that you and 
your backers state falsely, than that you grew fifty feet high in one night." 
If, then, I should quote your prophesy to confirm my statement, could they 
not with propriety reply, " You asked our belief in the first instance 
in one miracle, now you demand it in two; for your growing to this im-^ 
mense height, in so short a time, and sinking back again in statu quo, we 
will call one, and this man's prediction must be another. Did this pre- 
diction tend in the least to prove that the fact would happen, and can it 
then prove or tend to prove, that it has happened ? No first prove your 
fact, if you can, by legitimate testimony — the only testimony by which a 
fact can be proved-^namely, by that of witnesses who saw it or other facts 
inconsistent with the non-happening of the fact in question. And when you 
have thus proved your fact, we will believe that he who foretold it is a 
prophet inspired of God." This is good logic, and the principle established 
by this argument is, that a prediction cannot prove a fact, but the fact 
may prove the inspiration of the prophet. 

Some of you being aware of the correctness of this reasoning, assert, 
that one Jewish prophesy, uttered more than two thousand years ago, it 



ITS OWN REFUTATION. 43 

verrified before our eyes — that the present dispersed state of the Jews is 
its perpetual fulfilment or proof of its truth. That the Jews are dis- 
persed, I admit to the extent that it is asked, and that their situation is 
just such as you describe; but I deny that their present dispersion and 
miserable condition were ever foretold by any Jew called a prophet, or any 
other person. I go further, and assert, and will prove from the bible itself, 
that this dispersion and miserable condition, so far from being prophesied 
of, are in direct contradiction of the whole drift of the writings called 
prophesies. In this argument, I am willing to proceed on the supposition, 
that Moses wrote Leviticus and Deutreonomy, and that he actually or 
truly prophesied. In order that my readers may fully understand and 
appreciate my argument, they ought to be made acquainted with certain 
facts in the Jewish history, as given by — nobody knows who — in the books 
entitled Kings and Chronicles. I will, therefore, take up my succinct 
history of the Israelites where I left it, and continue it down to the de- 
struction of Jerusalem by Nebuchadnezzar. 

Afler leaving Egypt, they (the Israelites) continued under Moses in 
Arabia for forty years. The major part of my readers may be aware, but 
I know many christians are not, that Moses told the Israelites that God 
had renewed to him the promise that he had made to Abraham, viz : that 
his (Abraham's) progeny should possess the land of Canaan, and that 
he (Moses) was leading them to that country, which God had promised 
to enable them to conquer. What a conquest this was to be ! nothing 
that breathed was to be left alive, and this wanton destruction Moses 
told them, was at the command of God ! What notions the author 
must have had of God'? No other cause is pretended to be assigned, 
but such as the bloody saints, Cortez and Pizarro, gave for the exter- 
mination of the innocent and virtuous Aboriginies. They were 
of a different religion — their God had not the same name — they wor- 
shipped by different sacrifices. I will mention here, that the land of 
Goshen, from which the Israelites departed, was adjacent to the land 
of Canaan, and that it is not more than twenty days march from the 
banks of the Nile to Jerusalem. Bonaparte led his army the whole of 
this route in less time no doubt, (Jaffa formerly Joppa,) where he ie 
said to have murdered his prisoners, being not more than forty miles 
from Jerusalem. Moses died before his army invaded Canaan; and 
Joshua became their leader in this bloody enterprize. He fulfilled the 
pretended commands of God to the letter. The history of this people, 
from this time to the crowning of Saul, a period of about four hundred 
years, can be read in the books entitled Joshua, Judges, and part of 
Samuel. Their government was a theocracy, that is. God himself was 
•aid to be their temporal sovereign or king. 



44 THE BIBLE 

Those who administered the affairs of his g-overnment, were called 
judges. This judgship was not hereditary, but he who had the address to 
make the people believe that he had the ear of the Sovereign, became his 
vicegerent. The King, that is the Creator of the universe — so the book 
says — held councils with his ministers, in which the affairs of his King- 
dom were as familiarly discussed and canvassed as in those of any other 
king. And the people were made to believe that these judges did 
actually see and talk face to face with God Almighty, in that apartment 
of their tabernacles or temples where he held his court, and into which 
they were forbidden to enter. 

At length they became dissatisfied with their judges, and actually 
dethroned God Almighty, and elected Saul to be their king. David suc- 
ceeded Saul, and Solomon, David's son, succeeded him. Rehoboam, his 
son, succeeded him. Solomon had imposed great burdens on the people, 
and Rehoboam intimated that he would not lessen them. The consequence 
of all which was, that ten tribes revolted, and chose Jeroboam their king. 
After this separation, there were ever two kingdoms of the Israelites, until 
the captivity of the ten tribes. The two tribes that remained loyal to Re- 
hoboam, were Judah and Benjamin, and were ever after called Jews, from 
Judah, and their Kingdom the Kingdom of Judah. The capitol of 
this kingdom was Jerusalem. The other ten tribes retained the name of 
Israelites, though sometimes they are called Samaritans, from their capitol 
Samaria. A line divided the two kingdoms; hence frequent and bloody 
wars arose between them. The ten tribes were taken captive by Palma- 
nezar, King of Assyria, about one hundred years before the destruction of 
Jerusalem by Nebuchadnezzar, king of Babylon, and the consequent captiv- 
ity of the Jews. This is called the Babylonian captivity, from which the 
Jews were restored; but the ten tribes never returned, we are told, and are 
therefore called the lost tribes. 

This Nebuchadnezzar, about four hundred years from the time of Saul, 
laid siege to Jerusalem, while Jehoiakin, sometimes called Jechoniah, was 
king; and, after a long and desperate defence, the Jews surrendered, and 
King Jehoiakin, and all the principal men of Judea, including the mechan- 
ics, were taken captive to Babylon, the conqueror leaving only the poorest 
part of the population behind, "and placing Zedekiah king over them, whom 
he compelled to swear allegiance to him. About eleven years after this, 
in consequence of the defection of Zedekiah, Nebuchadnezzar sent a strong 
force against Jerusalem, when it was taken, the walls thrown down, the 
temple destroyed, and the remainder of the Jews, except a few stragglers, 
taken captive to Babylon. Seventy years after this, we are told, that the 
king of Babylon (Cyrus) gave permission to the Jews in his dominions to 



ITS OWN REFUTATION. 46 

return, and rebuild the walls and temple of their capitol. About fifty or 
Sixty thousand returned. 1 have thus given a succinct, though I hope a 
plain and intelligible history of the captivity and restoration* A more par- 
ticular account of the one can be read in Kings and Chronicles; and of the 
other, in Ezra and Nehemiah. To this captivity and restoration all the 
Prophets allude, when speaking of a captivity and restoration. Let the 
following particulars be borne in mind: First, that Daniel and Ezekiel 
were captives in Babylon, and wrote their books there. The former was 
taken from Jerusalem when a boy, and became one of Nebuchadnezzar'? 
pets, or pages, under the name of Belteshazzar; or, if an adult when taken, 
he was no doubt emasculated. Secondly, that Jeremiah was not, like 
Daniel, taken captive to Babylon, but remained at Jerusalem, under Zed- 
ekiah, and wrote, at the latter city, liis famous letter to the Jews, that had 
been taken to Babylon with Jehoiakin. This letter was written, be it par- 
ticularly noted, after Jehoiakin, but before Zedekiah was taken, at some 
period of the eleven years that intervened between the first and second 
sieges. Thirdly, that a king of Babylon was styled the king of all the 
nations of the earth. Fourthly, that Ezekiel says that Nebuchadnezzar 
shall come from the Jiorlli (See Ez. 26, 7,) to Tyre, which is further North 
than Jerusalem. 

I am now prepared to introduce the famous chapters of Leviticus and 
Deuteronomy, which contain the prophecy respecting the great judgments 
that were to befall the Israelites, the sieges they were to undergo, and the 
captivity they were to endure. I quote them entire, that my opponents 
may not accuse me of unfairness. The prophecy is in the alternative. If 
the Israelites should remain a distinct and peculiar people, differing from, 
and therefore hating every other, they would, as a matter of course, con-; 
tinue ja united, and therefore, a strong and powerfiil nation; if not, they 
would fall a prey to some conqueror. 

1. And it shall come to pass, if thou shalt hearken dilligently unto the 
voice of the Lord thy God, to observe and to do all his commandments 
which I command thee this day, that the Lord thy God will set thee on 
high above all nations of the earth. 

2. And all these blessings shall come on thee, and overtake thee, if 
thou shalt hearken unto the voice of the Lord thy God. 

3. Blessed shaU thou he in the city, and blessed shalt thou he in tlie 
field. 

4. Blessed shall be the fruit of thy body, and the fruit of thy ground, 
and the fruit of thy cattle, the increase of thy kine, and the flocks of 
thy eheep. 

F 



46 THE BIBLE 

5. Blessed shall he thy basket and thy store. 

6. Blessed shall thou be when thou comest in, and blessed shall thou le 
when thou goest out. 

7. The Lord shall cause thine enemies that rise up against thee to be 
smitten before thy face : they shall come out against thee one way, and 
flee before thee seven ways. 

8. The Lord shall command the blessing upon thee in thy store-houses, 
and in all that thou settest thy hand unto ; and he shall bless thee in the 
land which the Lord thy God giveth thee. 

9. The Lord shall establish thee a holy people unto himself, as he hath 
sworn unto thee, if thou shalt keep the commandments of the Lord thy 
God, and walk in his ways. 

10. And all people of the earth shall see that thou art called by the 
name of the Lord ; and they shall be afraid of thee. 

11. And the Lord shall make thee plenteous in goods, in the fruit of 
thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in 
the land which the Lord sware unto thy fathers to give thee. 

12. The Lord shall open unto thee his good treasure, the heaven to give 
the rain unto thy land in his season, and to bless all the work of thy hand; 
and thou shalt lend unto many nations, and thou shalt not borrow. 

13* And the Lord shalt make thee the head and not the tail; and thou 
shalt be above only, and thou shalt not be beneath ; if that thou hearken 
unto the commandments of the Lord thy God, which I command thee this 
day, to observe to do them: 

14. And thou shalt not go aside from any of the words which I com- 
mand thee this day, to the right hand or to the left, to go after other gods 

to serve them. 

15: IF But it shall come to pass, if thou wilt not hearken unto the voice 
of the Lojd thy God, to observe to do all his commandments and his statutes, 
which I command thee this day, that all these curses shall come upon 
thee, and overtake thee. 

16. Cursed shalt thou he in the city, and cursed shalt thou he in the 
field, 

17. Cursed shall he thy basket and thy store. 

18. Cursed shall he the fruit of thy body, and the fruit of thy land, the 
increase of thy kine, and the flocks of thy sheep. 

19. Cursed shalt thou be when thou comest in, and cursed shalt thou he 
when thou goest out. 

20. The Lord shall send upon thee cursing, vexation, and rebuke, in all 
that thou settest thy hand unto for to do, until thou be destroyed, and until 
thou perish quickly ; because of the wickedness of thy doings, whereby 
thou hast forsaken me. 



ITS OWN REPUTATION. 47 

21. The Lord shall make the pestilence cleave unto thee, until he have 
consumed thee from off the land whither thou goest to possess it. 

22. The Lord shall smite thee with a consumption, and with a fever, 
and with an inflammation, and with an extreme burning, and with the 
sword, and with blasting, and with mildew; and they shall pursue thee 
until thou perish. 

23. And thy heaven that is over thy head shall be brass, and the earth 
that is under thee shall be iron. 

24. The Lord shall make the rain of thy land powder and dust ; from 
heaven shall it come down upon thee, until thou be destroyed. 

25. The Lord shall cause thee to be smitten before thine enemies : thou 
shalt go out one way against tliem, and flee seven ways before them ; and 
ehalt be removed into all the kingdoms of the earth. 

26. And thy carcase shall be meat unto all fowls of the air, and unto 
the beasts of the earth, and no man shall fray them away. 

27 .The Lord will smite thee with the botch of Egypt, and with the 
emerods, and with the scab, and with the itch, whereof thou canst not be 
healed. 

28. The Lord shall smite thee with madness, and blindness, and 
astonishment of heart. 

29. And thou shalt grope at noon-day, as the blind gropeth in dark- 
ness, and thou shalt not prosper in thy ways ; and thou shalt be only 
oppressed and spoiled evermore, and no man shall save thee. 

30. Thou shalt betroth a wife, and another man shall lie with her ^ 
thou shalt build a house, and thou shalt not dwell therein: thou shalt plant 
a vineyard, and shalt not gather the grapes thereof. 

31. Thine ox shall be slain before thine eyes, and thou shalt not eat 
thereof; thine ass shall be violently taken away from before thy face, and 
shall not be restored to thee ; thy sheep shall be given unto thine enemies,, 
and thou shalt have none to rescue them. 

32. Thy sons and thy daughters shall be given unto another people, and 
thine eyes shall look, and fail with longing for them all the day long ; and' 
there shall be no might in thy hand. 

33. The fruit of thy land, and all thy labours, shall a nation which thou 
knowest not eat up; and thou shalt be only oppressed and crushed al- 
ways: 

34. So that thou shalt be mad, for the sight of thine eyes which thou 
shalt see. 

35. The Lord shall smite thee in the knees, and in the legs, with a sore 
botch that cannot be healed, from the sole of thy foot unto the top of thy 
head. 



48 THE BIBI4E 

36. The Lord shall bring- thee, and thy king which thou bhalt eet over 
thee, unto a nation vvliich neither thou nor tliy fathers have known ; and 
there shalt thou serve other gods, wood and stone. 

37. And thou shalt become an astonishment, a proverb, and a by-word, 
among all nations whitlier the Lord shall lead thee. 

38. Thou shalt carry much seed out into the field, and shalt gather but, 
ijttle in : for the locust shall consume it. 

39. Thou slialt plant vineyards, and dress them; but shalt neither drink 
of the wine, nor gather the grapes; for the worms shall eat them. 

40. Thou shalt have olive trees throughout all thy coasts, but thou 
shalt not anoint thyself with the oil ; for thine olive shall cast his 
fruit. 

4L Thou shalt beget sons and daughters, but thou shalt not enjoy 
them: for they shall go into captivity. 

42. All thy trees, and fruit of thy land, shall the locust consume. 

43. The stranger that is within thee shall get up above thee very high, 
and thou shalt come down very low. 

44. He shall lend to thee, and thou shalt not lend to him; he shall be 
the head, and thou shalt be the tail. 

45. Moreover, all these curses shall come upon thee, and shall pursue 
thee, and overtake thee, till thou be destroyed ; because thou hearkenedst 
not unto the voice of the Lord thy God, to keep his commandments and 
his statutes which he commanded thee. 

46. And they shall be upon thee for a sign, and for a wonder, and upon 
thy seed for ever. 

47. Because thou servedst not the Lord thy God with joy fulness, and 
with gladness of heart, for the abundance of all things : 

48. Therefore shalt thou serve thine enemies, which the Lord shall 
send against thee, in hunger, and in thirst, and in nakedness, and in want 
of all things ; and he shall put a yoke of iron upon thy neck, until he 
have destroyed thee, 

49. The Lord shall bring a nation against thee fi-om far, from the end 
of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt 
not understand'; 

60. A nation of fierce countenance, which siiall jiot regard the person 
of the old, nor show favour to the young : 

61. And he shall eat the fruit of thy cattle, and the fruit of thy land, 
until thou be destroyed-, which also shall not leave thee either corn^ wine, 
or oil, or the increase of thy kine, or flocks of thy sheep^ until he have 
destroyed thee. 



ITS OWN REFUTATION. 



49 



62. And lie shall besiege thee m all thy giitea, until thy hig-h and 
enced walls come down, wherein thou triistedst, throughout all thy land ; 
and he shall besiege thee in all thy gates, throughout all thy land, which 
tlic Lord thy God hath given thee. 

53. And thoa shalt eat the fruit of thine own body, the flesh oi' thy 
sons and of thy daughters, which the Lord thy God hath given thee, in 
the siege, and in the straitness, wherewith thine enemies shall distress 
thee : 

54. So that the man that is tender among you, and very delicate, his 
jye shall be evil toward his brother, and toward the wife of his bosom, and 
toward the remnant of his children which he shall leave : 

55. So that he will not give to any of them of the flesh of his children 
vvhom he shall cat, because he hath nothing left him in the siege, and 
in the straitness, wherewith thine enemies shall distress thee in all thy 

•ates. 

5G. The tender and delicate woman aniong you, which would nut ad- 
venture to set the sole of lier foot upon the ground for delicateness and 
tenderness, her eye shall be evil toward the husband of her bosom, and 
toward her son, and toward her daughter. 

57. And toward her yoiing one that cometh out from between her feet, 
and toward her children which she shall bear ; for she shall eat them for 
want of all things secretly in the siege and straitness, wherewith thine 
enemy shall distress thee in thy gates. 

58. If thou wilt not observe to do all the words of this law, that are 
written in this book, that thou mayest fear this glorious and fearful name, 
THE LORD THY G OD : 

59. Then the Lord will make thy plagues wonderful, and the plagues 
of thy seed, even great plagues, and of long continuance, and sore sick- 
nesses, and of long continuance. 

60. Moreover, he will bring upon thee all the diseases of Egypt, which 
thou wast afraid of; and they shall cleave unto thee : 

61. Also every sickness, and every plague, which is not written in the 
book of this law, them will the Lord bring upon thee, until thou be de- 
stroyed. 

02. And ye shall be left tew in number, whereas ye were as the stars 
of heaven for multitude; because thou wouldst not obey the voice of the 
Lord thy God. 

63. And it shall come to pass, that, as the Lord rejoiced over you to do 
you good, and to multiply you; so the Lord will rejoice over you to de- 
stroy you, and to bring you to nought ; and ye shall be plucked from off 
the land whither thou goefet to possess it. 



50 THE BIBLE 

64. And the Lord shall scatter thee among all people, from the one 
end of the earth even unto the other ; and there thou shalt serve other 
gods, which neither thou nor thy fathers have known, even wood and 
stone. 

65. And among these nations shalt thou find no ease, neither shall the 
sole of thy foot have rest ; but the Lord shall give thee there a trembling 
heart ; and failing of eyes, and sorrow of mind : 

66. And thy life shall hang in doubt before thee ; and thou shalt fear 
day aiid night, and shalt have none assurance of thy life : 

67. In the morning thou shalt say. Would God it were even ! and at 
even thou shalt say. Would God it were morning ! for the fear of thy 
heart wherewith thou shalt fear, and for the sight of thine eyes which 
thou shalt see. 

68. And the Lord shall bring thee into Egypt again with ships, by the 
way whereof I spake unto thee. Thou shalt see it no more again : and 
there ye shall be sold unto your enemies for bond-men and bond-women, 
and no man shall buy you. 

LEVITICUS .—CHAPTER XXVI, 

1. Ye shall make you no idols nor graven image, neither rear you up a 
standing image, neither shall ye set up any image of stone in your land, 
to bow down unto it ; for I am the Lord your God. 

2. Ye shall keep my sabbaths, and reverence my sanctuary ; I am the 
Lord. 

3. IT If ye walk in my stautes, and keep my commandments, and do- 
them: 

4. Then I will give you rain in due season, and the land shall yield her 
increase, and the trees of the field shall yield their fruit. 

5. And your threshing shall reach unto the vintage, and the vintage 
shall reach unto the sowing time ; and ye shall eat your bread to the full, 
and dwell in your land safely. 

6. And I will give peace in the land, and ye shall lie down, and none 
shall make you afraid : and I will rid evil beasts out of the land, neither 
shall the sword go through your land. 

7. And ye shall chase your enemies, and they shall fall before you by 
the sword. 

8. And five of you shall chase a hundred, and a hundred of you shall 
put ten thousand to flight : and your enemies shall fall before you by the 
sword. 

9. For I will have respect unto you, and make you fruitful, and multiply 
you, and establish my covenant with you. 



51 THE BIBLB 

10. And ye shall eat old store, and bring forth the old because of the 
new. 

1 1 . And I will set my tabernacle among you : and my soul shall not 
abhor you. 

12. And I will walk among you, and w^ill be your God, and ye shall be 
my people. 

13. I am the Lord your God, which brought you forth out of the land 
of Egypt, that ye should not be their bond-men ; and I have broken the 
bands of your yoke, and made you go upright. 

14. IT But if ye will not hearken unto me, and will not do all these 
commandments ; 

15. And if ye shall despise my statutes, or if your soul abhor my judg- 
ments, so that ye will not do all my commandments, but that ye break my 
covenant : 

16. I also will do this unto you ; I will even appoint over you terror, 
consumption, and the burning ague, that shall consume the eyes, and cause 
sorrow of heart ; and ye shall sow your seed in vain ; for your enemies 
shall eat it. 

17. And I will set my face against you, and ye shall be slain before your 
enemies ; they that hate you shall reign over you ; and ye shall flee when 
none pursueth you. 

18. And if ye will not yet for all this hearken unto me, then I will pun- 
ish you seven times more for your sins. 

19. And I will break the pride of your power ; and I will make your 
heaven as iron, and your earth as brass. 

20. And your strength shall be spent in vain : for your land shall not 
yield her increase, neither shall the trees of the land yield their fruits. 

21. And if ye walk contrary unto me, and will not hearken unto me, 
I will bring seven times more plagues upon you, according to your sins. 

22. I will also send wild beasts among you, which shall rob you of 
your children, and destroy your cattle, and make you few in number ; and 
your high-ways shall be desolate. 

23. And if ye will not be reformed by me by these things, but will 
walk contrary unto me ; 

24. Then will I also walk contrary unto you, and will punish you yet 
seven times for your sins. 

25. And I will bring a sword upon you, that shall avenge the quarrel of 
my covenant : and when ye are gathered together within your cities, I 
will send the pestilence among you ; and ye shall be delivered into the 
hand of the enemy. 



MS OWN REPUTATION. 52 

26= And wlien I have broken the staff of your bread, ten women shall 
bake your bread in one oven, and they shall deliver you your bread again 
by weight: and ye shall eat, and not be satisfied. 

27. And if ye will not for all this hearken unto me, but walk contrary 
unto me; 

28. Then I will walk contrary unto you also in fury; and I, even I, wiL 
chastise you seven times for your sins. 

29. And ye shail eat the flesh of your sons, and the flesh of your daugh- 
ters shall ye eat. 

30. And I will destroy your high places, and cut down your images, 
and cast your carcases upon the carcnses of your idols, and my soul shall 
abhor you. 

31. And I will make your cities waste, and bring your sanctuaries unto 
desolation, and I will not smell the savour of your sweet odours. 

32. And I will bring the land into desolation, and your enemies which 
dwell therein shall be astonished at it. 

33. And I will scatter you among the heathen, and will draw out- a 
sword after you; and your land shall be desolate, and your cities waste. 

34. Then shall the land enjoy her sabbaths as long as it lieth desolate, 
and ye be in your enemies' land : even then shall the land rest, and enjoy 
her sabbaths. 

35. As long as it liSth desolate it shall rest ; because it did not rest in 
your sabbaths, when ye dwelt upon it. 

36. And upon them that are left alive of you, I will send a faintness 
into their hearts in the lands of their enemies; and tlie sound of a shaken 
leaf shall chase them ; and they shall flee, as fleeing from a sword ; and 
they shall fall when none pursueth. 

37. And they shall fall one upon another, as it were before a sword, 
when none pursueth ; and ye shall have no power to stand before your 
enemies. 

38. And ye shall perish among the heathen, and the land of your ene 
mies shall eat you up. 

39. And they that are left of you shall pine away in their iniquity, in 
your enemies' lands ; and also in the iniquities of their fathers shall they 
pine away with them. 

40. H If they shall confess their iniquity, and the iniquity of their 
fathers, with their trespass which they trespassed against me, and that 
also they have walked contrary unto me ; 

41. And that I also have walked contrary unto them, and have brought 
them into the land of their enemies ; if then their uncircumcised hearts 
be humbled, and they then accept of the punislnnent of their iniquity : 



ITS OWN REFtTTATION. 63 

42. Then will I remember my covenant with Jacob, and also my cove- 
nant with Isaac, and also my covenant with Abraham will I remember ; 
and I will remember the land. 

43. The land also shall be left of them, and shall enjoy her sabbathg, 
while she lieth desolate without them ; and they shall accept of the pun- 
ishment of their iniquity ; because, even because they despised my judg- 
ments, and because their soul abhored my statutes. 

44. And yet for all that, when they be in the land of their enemies, I 
will not cast them away, neither will I abhor them, to destroy them ut- 
terly, and to break my covenant with them ; for I am the Lord their 
God. 

45. But I will for their sakes remember the covenant of their ancestors, 
whom I brought forth out of the land of Egypt in the sight of the hea- 
then, that I might be their God : I am the Lord. 

46. These are the statutes, and judgments, and laws, which the Lord 
made between him and the children of Israel in Mount Sinai, by the hand 
of Moses. 

It appears that the Israelites were, on a certain contingency, to be be- 
sieged somewhere, (no place is mentioned,) and were to be led captive 
by some conqueror. The contingency happened, you say. The question 
arises, when this prophecy was fulfilled. You say, at the siege of Jerusalem, 
by the Romans under Titus and Vespasian, about 70 years after Christ. 
I say, it was fulfilled Vv^hen Jerusalem was taken and destroyed, and the 
Jews led into captivity by Nebuchadnezzar. Your champions and bishops 
may talk about Titus and Vespasian; but Daniel, who is better authority 
than the whole of them, when alluding to the Babylonian captivity, uses 
these words: " As it is written in the law of Moses, all this evil has 
come upon us." I will here quote the 9th chapter of Daniel entire, and 
subjoin some remarks. 

1. In the first year of Darius the son of Ahasueras, of the seed of the 
Medes, which was made king over the realm of the Chaldeans: 

2. In the first year of his reign, I Daniel understood by books the num- 
ber of the years, whereof the word of the Lord came to Jeremiah the pro- 
phet, that he would accomplish seventy years in the desolations of Jeru- 
salem. 

3. And I set my face unto the Lord God, to seek by prayer and supplica- 
tions, with fasting, and sackcloth, and ashes. 

4 And I prayed unto the Lord m.y God, and made my confession, and 
said, O Lord, the great and dreadfiil God, keeping the covenant and mercy 
to them that love him, and to them that keep his commandments; 

5. We have sinned, and have committed iniquity, and have done wiek- 



54 THE BIBLE 

edly, and have rebelled, even by departing from thy precepts, and from thy 
judgments; 

6. Neither have we hearkened unto thy servants the prophets, which 
spake in thy name to our kings, our princes, and our fathers, and to all the 
people of the land. 

7. O Lord, righteousness belongeth unto thee, but unto us confusion of 
faces, as at this day; to the men of Judah, and to the inhabitants of Jeru- 
salem, and unto all Israel, that are near, or that are far off, through all the 
countries whither thou hast driven them, because of their trespass they have 
trespassed against thee. 

8. O Lord, to us belongeth confusion of face, to our kings, to our prin- 
ces, and to our fathers, because we have sinned against thee. 

9. To the Lord our God belong mercies and forgivenesses, though we 
have rebelled against him: 

10. Neither have we obeyed the voice of the Lord our God, to walk in 
his laws, which he set before us by his servants the prophets. 

11. Yea, all Israel have transgressed thy law, even by departing, that 
they might not obey thy voice; therefore the curse is poured upon us, and 
the oath that is written in the law of Moses the servant of God, because 
we have sinned against him. 

12. And he hath confirmed his words which he spake against us, and 
against our judges that judged us, by bringing upon us a great evil: for 
under the whole heaven hath not been done as hath been done upon Jeru- 
salem. 

13. As it is written in the law of Moses, all this evil is come upon us; 
yet made we not our prayer before the Lord our God, that we might turn 
from our iniquities, and understand the truth. 

14. Therefore hath the Lord watched upon the evil, and brought it upon 
us: for the Lord our God is righteous in all his works which he doeth: for 
we obeyed not his voice. 

15. And now, O Lord our God, that hast brought thy people forth out of 
the land of Egypt with a mighty hand, and hast gotten thee renown, as at 
this day; we have sinned, we have done wickedly. 

16. O Lord, according to all thy righteousness, I beseech thee, let thine 
anger and thy fury be turned away from thy city Jerusalem, thy holy 
mountain: because for our sins, and for the iniquities of our fathers, Jerusa- 
lem and thy people are become a reproach to all that are about us. 

17. Now therefore, O our God, hear the prayer of thy servant, and his 
supplications, and cause thy face to shine upon thy sanctuary that is deso- 
late, for the Lord's sake. 

18. O my God, incline thine ear, and hear; open thine eyes, and behold 



ITS OWy REFVfATIOX. 65 

our desolations, and the city which is called by thy name: for we do not 
present our supplications before thee for our righteousness, but for thy great 
mercies. 

19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, 
for thine own sake, O my God: for thy city and thy people are called by 
thy name. 

20. And while I was speaking, and praying, and confessing my sin, and 
the sin of my people Israel, and presenting my supplication before the Lord 
my God for the holy mountain of my God: 

21. Yea, while I was speaking in prayer, even the man Gabriel, whom 
I had seen in the vision at the beginning, being caused to fly swiftly, touch- 
ed me about the time of the evening devotion. 

22. And he informed me, and talked with me, and said, O Daniel, I am 
now come forth to give thee skill and understanding. 

23. At the beginning of thy supplications the commandment came forth, 
and I am come to show thee; for thou art greatly beloved, therefore under- 
stand the matter, and consider the vision. 

24. Seventy weeks are determined upon thy people, and upon thy holy 
city, to finish the transgression, and to make an end of sins, and to make 
reconciliation for iniquity, and to bring in everlasting righteousness, and to 
seal up the vision and prophecy, and to annoint the Most Holy. 

25. Know therefore and understand, that from the going forth of the 
commandment to restore and to build Jerusalem, unto the Messiah the 
Prince, shall be seven weeks, and threescore and two weeks: the street 
shall be built again, and the wall, even in troublous times. 

26. And after threescore and two weeks shall Messiah be cut off, but 
not for himself: and the people of the prince that shall come shall destroy 
the city, and the sanctuary; and the end thereof shall be with a flood, and 
unto the end of the war desolations are determined. 

27. And he shall confirm the covenant with many for one week: and in 
the midst of the week he shall cause the sacrifice and the oblation to cease, 
and for the overspreading of abominations he shall make it desolate, even 
until the consummation, and that determined shall be poured upon the de- 
solate. 

llth Ver'ie. This is directly to the point, and so are the following 
verses, that the curse, viz: the then captivity of the Israelites, w^as in ful- 
filment of the oath written in Leviticus and Deuteronomy; and I now add, 
that if there be any other prophecy respecting a captivity, it alludes to 
this. 

16/^ Verse. In this verse, Daniel tells us that the Jews were then a 7T- 
proach,Ti% Moies said they should be; but you and our modern doctors would 



56 THE BIBLE 

make the people believe that the present degraded condition of the Jews is 
the fulfilment, and the only fulfilment, of the prediction of Moses. I shall 
have more to say on this point hereafter. 

The reader is now prepared for the famous letter of Jeremiah, which 
shall also be given entire. It is found in his 29th chapter, w^hich is as 
follows: 

1 . Now these are the words of the letter that Jeremiah the prophet sent 
from Jerusalem unto the residue of the elders which were carried away 
captives, and to the priests, and to the prophets, and to all the people whom 
Nebuchadnezzar had carried away captive from Jerusalem to Babylon. 

2. (After that Jeconiah the king, and the queen, and the eunuchs, the 
princes of Judah and Jerusalem, and the carpenters, and the smiths, were 
departed from Jerusalem;) 

3. By the hand of Elasah the son of Shaphan, and Gemariah the son of 
Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchad- 
nezzar king of Babylon,) saying, 

4. Thus saith the Lord of hosts, the God of Israel, unto all that are 
carried away captives, whom I have caused to be carried away from Jeru- 
salem unto Babylon; 

5. Build ye houses, and dwell in them; and plant gardens, and eat the 
fruit of them; 

6. Take ye wives, and beget sons and daughters; and take wives for 
your, sons, and give your daughters to husbands, that they may bear sons 
and daughters; that ye may be increased there, and not diminished. 

7. And seek t]ie peace of the city whither I have caused you to be car- 
ijed away captives, and pray unto the Lord for it; for in the peace thereof 
shall ye have peace. 

8. For thus saith the Lord of hosts, the God of Israel, Let not your 
prophets and your diviners, that be in the midst of you, deceive you, neither 
hearken to your dreams which ye, cause to be dreamed. 

9. For they prophesy falsely unto you in my name: I have not sent 
them, saith the Lord. 

10. For thus saith the Lord, That after seventy years be accomplished 
at Babylon I will visit you, and perform my good word tow^ard you, in caus- 
ing you to return to this place. 

11. For I know the thoughts that I think toward you, saith the Lord, 
thoughts of peace, and not of evil, to give you an expected end. 

12. Then shall ye call upon me, and ye shall go and pray unto me, and 
I will hearken unto you. 

13. And ye shall seek me, and find me, when ye shall search for me 
with all your heart. 



ITS OWN REFUTATION. 57 

14. And I will be found of you, saitli the Lord, and I will turn away 
your captivity, and I will g-ather you from all the nations, and from all the 
places whither I have driven you, saith the Lord; and I will bring you 
again into the place whence I caused you to be carried away captive. 

15. Because ye have said, Tiie Lord hath raised us up prophets in 
Babylon. 

16. Know that thus saith the Lord of the king that sitteth upon the 
throne of David, and of all the people that dwelleth in this city, and of your 
brethren that are not gone forth with you into captivity; 

17. Thus saith the Lord of hosts, Behold, I will send upon them the 
sword, the famine, and the pestilence, and will make them like vile figs 
that cannot be eaten, they are so evil. 

18. And I will persecute them with the sword, with the famine, and 
with the pestilence, and will deliver them to be removed to all the king- 
doms of the earth, to be a curse, and an astonishment, and a hissing, and 
a reproach, among all the nations whither I have driven them: 

19. Because they have not hearkened to my words, saith the Lord, 
which I sent unto them by my servants the prophets, rising up early and 
sending them; but ye would not hear, saith the Lord. 

20. Hear ye therefore the word of the Lord, all ye of the captivity, 
whom I have sent from Jerusalem to Babylon; 

21. Thus saith the Lord of hosts, the God of Israel, of Ahab the son of 
Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto 
you in my name. Behold, I will deliver them into tlie hand of Nebuchad- 
nezzar king of Babylon, and he shall slay them before your eyes; 

22. And of them shall be taken up a curse by all the captivity of Ju- 
dah which are in Babylon, saying. The Lord make thee like Zedekiah, 
and like Ahab, whom the king of Babylon roasted in the fire; 

23. Because they have committed villany in Israel, and have committed 
adultery with their neighbours' wives, and have spoken lying words in my 
name, which I have not commanded them; even I know, and am a witness, 
saith the Lord. 

24. Thus shalt thou also speak to Shemaiah the Nehelamite, saying, 

25. Thus speaketh the Lord of hosts, the God of Israel, saying, Be- 
cause thou hast sent letters in thy name unto all the people that are at Je- 
rusalem, and to Zephaniah the son of Maaseiah the priest, and to all the 
priests, saying, 

26. The Lord hath made thee priest in the stead of Jehoiada the priest, 
that ye should be officers in the house of the Lord, for every man that is 
mad, and maketh himself a prophet, that thou shouldest put him in prison, 
and in the stocks: 



6S THE BIBLE 

27. Now tlier&fore v/hy liast thou not reproved Jeremiah of Anathoth, 
which malieth himseh^'a prophet to you] 

28. For therefore he sent unto us in Babylon, saying, This captivity is 
long: build ye houses, and dwell in them; and plant gardens, and eat the 
fruit of them. 

29. And Zephaniah the priest read this letter in the ears of Jeremiah 
the prophet. 

30. Then came the word of the Lord unto Jeremiah, saying, 

31. Send to all them of the captivity, saying. Thus eaith the Lord con- 
cerning Shemaiah the Nehelamite, Because that Shemaiah hath prophesied 
unto you, and I sent him not, and he caused you to trust in a lie^ 

32. Therefore thus saith the Lord, Behold, I will punish Shemaiah the 
Nehelamite, and his seed: he shall not have a man to dwell among this 
people; neither shall he behold the g^ood that I will do for my people, saith 
the Lord; because he hath taught rebellion against the Lord. 

It appears from these first four introductory verses, that he wrote to the 
Jews, who, with their king Jechoniah, or Jehoiakin, had been taken to 
Babylon by Nebuchadnezzar, and that the letter was sent by Elasah, who 
was despatched to Babylon on some business by Zedekiah, the king of those 
Jews who had been left behind at Jerusalem. 

4th Verse . It will be observed that the Prophets all wrote in the name 
of the Lord. 

10/^ Verse. He here prophesies the return of the Jews to this place, 
to wit: Jerusalem, where he was wiien he wrote the letter. 

\4th Verse. I wish particular attention paid to this verse, for in it the wri- 
ter speaks of the Jews,, already in Babylon, as being scattered among all na- 
tions. Such phraseology is frequently applied to the Jews when in this 
captivity; for the reason, that the empire of Babylon was so extensive as 
to be said to embrace all nations. It is immaterial, though, what induced 
to this phraseology. It is sufficient for us that the Prophets used it as 
applicable to the Jews in their captivity. In the following verse, (15) 
the Prophet begins to speak of those Jews who had not g-one forth into 
captivity, but who were then with him in Jerusalem; and in the seven- 
teenth (17) he says: "Behold, I will send upon them the sword," <fcc. 
Upon whoml Certainly upon those Jews that were left behind at Jerusalem. 
" And will make them vile like figs that cannot be eaten, they are so evil." 
And, in the 18th verse, he says God will deliver them, to wit: the Jews 
left behind at Jerusalem, to be removed to all the kingdoms of the earth, to 
be a "curse and an astonishment and a hissings and a reproach among all 
the nations whither I have driven them." On these two verses, in partic- 
ular, y©ur ioetors rely for proof that Jeremiah actually predicted the pre- 



ITS OWN refbStation- 59 

sent dispersed state and degraded condition of the Jews. I \yill remark, 
in the first place, that this prophecy had allusion but to a j)art of th« 
Jews; and these doctors must prove, that all the Jews of the present day- 
descended from this part, viz: those who were left behind at Jerusalem, 
under Zedekiah, before they can apply it to these modern Jews. 

Secondly. Any man of good common sense and observation, who had 
the least pretensions to political sagacity, could have foretold, under the 
circumstances, the fate that awaited these very JeAvs of whom Jeremiah 
was speaking. Their previous king, Jehoiakin, or Jechoniah, had been 
taken captive, with all the officers of his court, and the best part of the 
population, in consequence of his refusal to bear true allegiance to Nebu- 
chadnezzar. Zedekiah, the then king, had been made to swear to be true 
and loyal to the Babylonian monarch; but, in spite of all the warnings of 
Jeremiah, (who appears to have been in the interests of Nebuchadnezzar,) 
he also was violating his solemn pledges, by refusing to acknowledge 
fealty to him. It was under these circumstances that Jeremiah wrote this 
letter. And can you say that he was inspired, because he wrote, or pre- 
dicted, what you could, and no doubt w^ould have done, under the same 
circumstances. Still you wish to make us believe that this prediction is 
yet to be fulfilled. 

Thirdly. It will be remarked, that he predicts no greater judgments to 
these remaining Jews than had befallen those to whom he wrote; for he 
speaks in this same letter of them as being already scattered among all the 
nations, and of those who were yet with him at Jerusalem, as being about 
to be scattered or removed to all the kingdoms of the earth. There is no 
pretence that those Jews, whose captivity he was here predicting, were 
more widely scattered, or more cruelly treated when taken, than those who 
were already in Babylon. In fine, the circumstance that there were two 
sieges, is never alluded to by any of the after prophets, when speaking of 
this captivity. The}- uniformly speak of it as one captivity, notwithstand- 
ing a portion of the Jews were led off" a few years before the other. But 
you lay great stress upon the words a curse and hissing, an astonishment and 
a reproach, and tell the people (who are deterred from reading the book 
because of its bulk,) that the Jews are, at this day, all these, and therefore 
this prophecy, and all others of a similar phraseology, must apply to the 
modern Jews. I have already proved from Daniel, that all the judgments 
denounced by Moses were brought upon the Jew^s by Nebuchadnezzar, and 
that they, while in captivity in Babylon, were " a reproach to all that 
were about them." From this letter of Jeremiah I prove that they were 
then said to be removed to, or dispersed among, <' all the 7iations.^' I in- 
tend to be distinctly understood, at the hazard of being thought tedious. 



60 THE BIBLE 

Your argument is this: *' Moses and other prophets predicted that the Jews 
would be led captive and scattered among all nations, and become a hissing 
and a reproach and a curse. They are, at this day, and have been since 
the destruction of Jerusalem by Titus, scattered over the world, and are, 
and have been, a reproach, a hissing, and a curse; therefore the pro- 
phets had reference to that siege, and their consequent dispersion and 
degradation." I reply, that Moses (for I agreed to admit, for the present, 
that he was a true prophet, and wrote Leviticus and Deuteronomy,) pro- 
phesied as you say, and that this prophecy was fulfilled by the destruction 
of Jerusalem by Nebuchadnezzar, and the consequent captivity and disper- 
sion of the Jews among all nations, when and where they were a curse, a 
hissing, and a reproach. I have established the truth of my assertion, ex- 
cept as to the words hissing, an astonishment, and curse. The word re- 
proach, I have proved from Daniel. , Now, if I can't prove the others, as I 
have reproach — I suppose I must yield the argument. To be serious, and 
put this whole matter to rest, I will quote some passages from Jeremiah. 
The prophecy in the 25th chapter is prefaced with these words: " The 
word that came to Jeremiah concerning all the people of Judah, in the 
fourth year of Jehoiakim, the son of Josiah, king of Judah, that was in the 
first year of Nebuchadnezzar king of Babylon." Then, after giving an 
account of the warnings that God had given to Judah, through the pro- 
phets, and of his desolation, he tells us, in the 8th verse, that the Lord of 
hosts had told him what follows in the 9th verse, which is in these words: 
" Behold, I will take all the families of the north, and Nebuchadnezzar 
king of Babylon, MY SERVANT, and will bring them against this land 
and against the inhabitants thereof, and against all those nations round 
about, and will utterly destroy them, and make them an astonishment and a 
hissing, and perpetual desolation." And, in the 1 1th verse, it is contin- 
ued: " And this whole land shall be a desolation and an astonishment." 
There can be no doubt of what captivity he was speaking in this chap- 
ter. It was of the Babylonian captivity, brought upon the Jews by Nebu- 
chadnezzar. And he plainly tells us that they should, in this captivity, be 
an astonishment and a hissing. It will be remarked, that he says the 
people who were to come against Judah would be sent, or would come 
from the JSTorth; that he calls Nebuchadnezzar God's servant; and thirdly, 
that in this chapter he was prophesying against, or concerning, all Judah. 
But I have not proved the word curse yet. The reader will go back 
with me to the next preceding chapter, where we will find it. In this 
chapter Jeremiah prophesies against those Jews that were left behind at 
Jerusalem, after the capture of Jehoiakin. The preface fist verse) to this 
prophecy is in theee words: " The Lord shewed me, and behold, two baskets 



ITS OWN RSFUTATION. 6l 

of %3 were set before tlie temple of the Lord, after that Nebuchadnezzar, 
king of Babylon, had carried away captive Jeconiah (called Jehoiakin in 
Chronicles and Kings,) the gon of Jehoiakim, king of Judah, and the prin- 
ces of Judab, with the carpenters and smiths from Jerusalem, and had 
brought them to Babylon." Then, after comparing the Jews already car- 
ried HJto captivity to a basket of good figs, and those that remained behind 
witlihim, under Zedekiah, to a basket of vile figs, he makes the Lord to 
say: "So will I give Zedekiah, the king of Judah, and his princes, and the 
residue of Jerusalem that remain in tliis land, and them that dwell in the 
land; and I v/ill deliver them to.be removed into all the kingdoms of the 
earth, for their hurt, to be a reproach^ a proverb, a taunt, and a curse, in all 
places w^hither I shall drive them." Novv^ I have proved all the w^ords, be- 
side proverb, taunt, and desolation. There can be no mistake here either, 
as to what captivity the u^riter was alluding, as he tells us, expressly, it 
was the captivity of that part of the Jews that w^ere left behind, alter the 
captivity of Jehoiakin* — the same portion of which he speaks in his lettter 
already quoted. What v/as, or r.itber what has been attempted to be 
made vague and uncertain in the letter, is made certain by this chapter — 
the one explains the other. I am disposed to be charitable, but I cannot 
bring myself to believe him honest, who, being familiar w^ith this book of 
Jeremiah, will publicly declare, and write, and publish, that the prophet 
in the letter (17th verse) had allusion to any other captivity than the Baby- 
lonian. Your champions select the vague and indefinite passages of the 
prophets, and apply them to suit their purposes, notwithstanding they must 
be aware that these same passages are explained and rendered certain by 
other definite passages, and have an application v/hoUy different from the 
one they insist upon. I will give another instance of their disingenuous- 
ness. Your doctors tell us the prophet must have alluded to the Romans, 
v;hen he speaks of a people coming from the J^orth to oppress and destroy 
Judah; and they quote sush indefinite passxges as these: " For I will call 
the families of the kingdoms of the earth from the jVar//i," &c, 1, 15 Jer. 
" Thus saith the Lord, behold a people cometh from the North country," 
&c. (See vi. 22j, 23, 24, Jer.) " Behold, tiie noise of the biuit is come, 
and a great commotion out of the y;or^/^ country, to make the cities of Ju- 
dah desolate, and a den of dragons." x. 22 Jer. Yes, from such passages 
your doctors infer, or rather aver, that the Romans were certainly meant, 
when they must know, that these passages are made certain and definite 
by other p3.ssage3, such as the fcfilowing: " Therefore, behold, the days 
come, saith the Lord, tliat they shall no more say, ' the Lord liveth which 



* Jehoiakin's father was JGhciakim, their names differing in one letter oaly. 

H 



^t THE BiBLC 

brought up th» children of Israel out of the land of Egypt,* but that the 
Lord liveth which brought up and led the seed of the house of Israel out of the 
north country, and from all countries whither I have driven them, and they 
shall dwell in their own land." That is, "the Jewish people have heretofore 
spoken of me as the Lord that brought them out of Egypt; but hereafter, 
when I shall have restored them from the Babylonian captivity, they shall 
speak of me as the Lord that brought them from the J^orth country, whi- 
ther I had driven them." And again: " For thus saith the Lord God, I 
will bring upon Tyrus Nebuchadnezzar, king of Babylon, a king of kings, 
from the north, with horses," &c. Ez. xxvi. 7, and Jer. xxv. 8, which I 
have already quoted. In some of these passages it is expressly stated, that 
JVebuchadnezzar was the king from the JsTorth; and from the others it is 
plainly to be inferred, that the Babylonians were the people that were to 
come from the J^orth, The propriety of speaking of Nebuchadnezzar as a 
king from the North, I shall not attempt to defend; for Babylon is nearly 
an east course from Jerusalem; but the same objection lies as to Rome, as 
that is nearly a west course. 

I shall not fear the charge of repetition. I have then proved, that the 
judgments, sieges, and captivity spoken of by Moses and Jeremiah, were 
all brought upon the Jews by Nebuchadnezzar; that the sieges were his 
sieges, and the captivity, that which he led them into. It is not denied that 
the Jews were restored from this captivity. It now remains for me to 
prove, from the prophecies, that after their restoration the ywere nevermore 
to be dispersed or taken captive, and the temple never more to be de- 
stroyed, and Jerusalem never again to be captured. The first chapters I 
shall call your attention to, for proof of this position, are the 30 and 31st of 
Jeremiah, 

CHAP. XXX. 

1. The word that came to Jeremiah from the Lord, saying, 

2. Thus gpeaketh the Lord God of Israel, saying, Write thee all the 
words that I have spoken unto thee in a book. 

3. For, lo, the days come, saith the Lord, that I will bring again the 
captivity of my people Israel and Judah, saith the Lord; and I will cause 
them to return to the land that I gave to their fathers, and they shall pos- 
sess it. 

4. And these are the words that the Lord spake concerning Israel, and 
concerning Judah. 

6. For thus saith the Lord, We have heard a voice of trembling, of fear, 
and not of peace. 

6. Ask ye now, and see whether a man doth travail with child? 
wherefore do I see every man with his hands on his loins, as a woman in 
travail, ajid all faces are turned into paleness? 



ITS OWN REFUTATION. 63 

7. Alas! for that day is great, so that none is like it: it is even the time 
of Jacob's trouble; but he shall be saved o.ut of it. 

8. i^'or it shall come to pass in that day, saith the Lord of hosts, that I 
will break his yoke from off thy neck, and will burst thy bonds, and stran- 
gers shall no more serve themselves of him; 

9. But they shall serve the Lord their God, and David their king, whom 
I will raise up unto them. 

10. Therefore fear thou not, O my servant Jacob, saith the Lord; nei- 
ther be dismayed, O Israel: for lo, I will save thee from afar, and thy seed 
from the land of the captivity; and Jacob shall return, and shall be in rest, 
■and be quiet, and none shall make him afraid. 

11. For I am with thee, saith the Lord, to save thee: though I make a 
full end of all nations whither I have scattered thee, yet will I not make a 
full end of thee; but I will correct thee in measure, and will not leave thee 
altogether unpunished. 

12. For thus saith the Lord, Thy bruise is incurable, and thy wound is 
grievous. 

13. There is none to plead thy cause, that thou mayest be bound up: 
thou hast no healing medicines. 

14. All thy lovers have forgotten thee; they seek thee not: for I have 
wounded thee with the wound of an enemy, with the chastisement of a 
cruel one, for the multitude of thine iniquity; because thy sins were in- 
creased. 

15. Wliy criest thou for thine affliction? thy sorrow is incurable for the 
multitude of thine iniquity: because thy sins were increased, I have done 
these things unto thee. 

16. Therefore all they that devour thee shall be devoured; and all thine 
adversaries, every one of them, shall go into captivity; and they that spoil 
thee shall be a spoil, and all that prey upon thee will I give for a prey. 

17. For I will restore health unto thee, and I will heal thee of thy 
wounds, saith the Lord; because they called thee an Outcast, saying, This 
is Zion, whom no man seeketh after. 

18. Thus saith the Lord, Behold, I will bring again the captivity of Ja- 
cob's tents, and have mercy on his dwelling-places; and the city shall be 
builded on her own heap, and the palace shall remain after the manner 
thereof: 

19. And out of them shall proceed thanksgiving, and the voice of them 
that make merry: and I will multiply them, and they shall not be few; I 
will also glorify them, and they shall not be small. 

20. Their children also shall be as aforetime, and their congregation 
shall be established before me, and I will punish all that oppress them. 



64 TKK niBLff 

21. And their nobles shall be of themselves, and tlielr governor shall 
l^roceed from the midst of them; and I will cause him to draw near, and he 
shall approach unto me; for who is this that engaged his heart to approach 
unto me? saith the Lord. 

22. And ye shall be my people, and I will be your God. 

23. Behold, the whirlwind of the Lord goeth forth with fury, a con- 
tinuing whirlwind: it shall fall with pain upon the head of the wicked. 

24. The fierce anger of the Lord shall not return, until he have done it, 
and until he have performed the intents of his heart: in the latter days ye 
shall consider it. 

CHAP. XXXI. 

1. At the same time, saith the Lord, will I be the God of all the families' 
of Israel, and they shall be my people. 

2. Thus saith the Lord, The people v/hich were left of the sword found 
grace in the wilderness; even Israel, when I went to cause him to rest. 

3. The Lord hath appeared of old unto me, saying, Yea, I have loved 
thee with an everlasting love; therefore with loving kindness have I drawn 
thee. 

4. Again I will build thee, and thou shalt be built, O virgin of Israel: 
thoushaltbe again adorned with thy tabrets, and shalt go forth in the dan- 
ces of them that make merry. 

5. Thou shalt yet plant vines upon the mountains of Samaria: the plant- 
ers shall plant, and shall eat them as common things, 

6. For there shall be a day, that the watchmen upon the mount Ephraim 
shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 

7. For thus saith the Lord, Sing with gladness for Jacob, and shout 
among the chief of the nations: publish ye, praise ye, and say, O Lord, save 
thy people, the remnant of Israel. 

8. Behold, I will bring them from the north country, and gather them 
from the coasts of the earth, and with them the blind and the lame, the wo- 
man vv'ith child and her that travaileth with child togetlier: a great com- 
pany shall return thither. 

9. They shall come with weeping, and with supplications will I lead 
them: I will cause them to walk by the rivers of waters in a straight v/ay, 
v/herein they shall not stumble; for I am a father to Israel, and Ephraim is 
my first born. 

10. Hear the word of the Lord, O ye nations, and declare it in the isles 
afar off, and say. He that scattered Israel v/ili gather him, and keep liim, 
as a shepherd doth his flock. 

11. For the Lord hath redeemed Jacob, and ransomed him from tlie 
hand of him that was strong^er than he. 



ITS OWN RSFuTATIOX. 65 

12. Therefore tlisy shall come and sing in the height of Zion, and shall 
flow together to the goodness of the Lord for wheat, and for wine, and for 
oil, and for the young of the flock, and of 'the herd; and their soul shall be 
as a watered-garden: and they shall not sorrow any more at all. 

13. Then shall the virgin rejoice in the dance, both young men and old 
together; for I will turn their mourning into joy, and will comfort them, and 
make them rejoice from their sorrow. 

14. And I will satiate the soul of the priests with fatness, and my peo- 
ple shall be satisfied with my goodness, saith the Lord. 

15. Thus saith the Lord, A voice was heard in Ramali, lamentation, 
and bitter weeping; Rachel weeping, for her children, refased to be com- 
forted for her children, because they were not. 

16. Thus saith the Lord, Refrain thy voice from vreeping, and thine 
eyes from tears: for thy work shall be revv^arded, saith the Lord; and they 
shall come again from the land of the enemy. 

17. And there is hope in thine end, saith the Lord, that thy children 
shall Gome again to their ovv^n border. 

18. I have surely heard Ephraim bemoaning himself thus, Thou has^t 
chastised me, and I was chastised, as a bullock unaccustomed to the yoke: 
turn' thou me, and I shall be turned; for thou art the Lord my God. 

19. Surely after that I was turned, I repented; and after that I v/as in- 
structed, I sm^ote upon my thigh: I was ashamed, yea, even confounded, 
because I did bear the reproach of my youth. 

20. Is Ephraim my dear son] is he a pleasant child] for since I spake 
against him, I do earnestly remember him still; therefore my bowels are 
troubled for him: I will surely have mercy upon him, saith the Lord. 

21. Set thee up way -marks, make thee high heaps: set thy heart toward 
the highway, even the way vvhich thou wentost: turn again, O virgin of 
Israel, turn again to these thy cities. 

22. How long wilt thou go about, O thou backsliding daughter? for the 
Lord hath created a new thing in the earth, A woman shall compass a 
man, 

23. Thus saith the Lord of hosts, the God of Israel, As yet they shall 
use this speech in the land of Judah, and in the cities thereof, when I shall 
bring again their captivity, The Lord bless thee, O habitation of justice, 
and mountain of holiness. 

: ^24. And there shall dwell in Judah itself, and in all the cities thereo f 
together, husbandmen, and they that go forth with flocks. 

25. For I have satiated the weary soul, and I have replenished every 
sorrowful soul. 

28. Upon this I awaked, and beheld; and my sleep was ev/eet un- 
to me. 



66 THE BIBLE 

27. Behold, the days come, saith the Lord, that I will sow the house of 
Israel, and the house of Judah, with the seed of man, and with the 
seed of beast. 

28. And it shall come to pass, that like as I have watched over them, 
to pluck up, and to break down, and to throw down, and to destroy, and to 
affiict; so will I watch over them, to build, and to plant, saith the Lord. 

29. In those days they shall say no more. The fathers have eaten a sour 
grape, and the children's teeth are set on edge. 

30. But every one shall die for his own iniquity: every man that eatetli 
the sour grape, his teeth shall be set on edge. 

31. Behold, the days come, saith the Lord, that I will make a new 
covenant with the house of Israel, and with the house of Judah; 

32. Not according to the covenant that I made with their fathers, in 
that day that I took them by the hand, to bring them out of the land of 
Egypt; (which my covenant they brake, although I was a husband unto 
them, saith the Lord;) 

33. But this shall be the covenant that I will make with the house of 
Israel; After those days, saitJi the Lord, I will put my law in their inward 
parts, and write it in their hearts; and will be their God, and they shall be 
my people. 

34. And they shall teach no more every man his neighbour, and every 
man his brother, saying, Know the Lord: for they shall all know me, from 
the least of them unto the greatest of them', saith the Lord: for I will for- 
give their iniquity, and I will remember their sin no more. 

35. Thus saith the Lord, wtiich giveth the sun for a light by day, and 
the ordinances of the moon and of the stars for a light by night, which di- 
videth the sea when the waves thereof roar: The Lord of hosts is his 
name. 

36. If those ordinances depart from before me, saith the Lord, then the 
seed of Israel also shall cease from being a nation before me for ever. 

37. Thus saith the Lord, If heaven above can be measured, and the 
foundations of the earth searched out beneath, I will also cast off all the 
seed of Israel, for all that they have done, saith the Lord. 

38. Behold, the days come, saith the Lord, that the city shall be built to 
the Lord, from the tower of Hananeel unto the gate of the corner. 

39. And the measuring-line shall yet go forth over against it upon the 
hill Gareb, and shall compass about to Goath. 

40. And the whole valley of the dead bodies, and of the ashes, and all 
the fields unto the brook of Kidron, unto the corner of the horse -gate to- 
ward the east, shall be holy unto the Lord; it shall not be plucked up, nor 
thrown down anv more for ever. 



ITS OWN REFUTATIOJf. €7 

In order to understand Jeremiah's writings, or rather the book called 
Jeremiah, we should particularly notice the preface, or introduction, which 
he, or some editor for him, has written to each prophecy. These two 
chapters comprise one prophecy, or all that God communicated to him at one 
time. The introduction is: " The word came to Jeremiah from the Lord, 
saying, Thus speaketh the Lord God of Israel, saying, write thee all the 
words that I have spoken unto thee in a book; for lo, the days come, saith 
the Lord, that I will bring again the captivity of my people Israel and Ju- 
dah, saith the Lord; and I will cause them to return to the land that I gave 
to their fathers, and they shall possess it." It appears that a restora- 
tion of the Israelites and Jews is to be the subject of this communication. 
Restoration from what? Why, from the Babylonian captivity, which cap- 
tivity and restoration are the burthen of all the songs of all the prophets; 
and this prophet had made them the burden of his songs, in express and 
explicit terms, for several previous chapters — the one immediately preceding 
being his famous letter. In the fourth verse of tlie SOth chapter, the edi- 
tor informs us, that the prophet is about to give us the very " words that 
the Lord spake concerning Israel and concerning .Tu:Uli;" that is, concern- 
ing the restoration of which the Lord had spokr^n in the third verse. In 
the 8th verse of this chapter the Lord says: " It shall come to pass in 
that day, that I will break his yoke from ofl"thy (his) neck, and will burst 
thy (his) bonds, and strangers shall no more serve themselves of him." 
Whose neck, whose yoke, and whose bonds! Why, Jacob's. Wliom 
does he mean by Jacob] Why, all the Israelites and Jews who were 
then in captivity. After their restoration, strangers were no more to serve 
themselves of them. But strangers have served themselves of them, espe- 
cially of the latter; therefore, the present dispersed and degraded state of 
the Jews, is in direct negation of this prophecy: *' But they (that is, Judah 
and Israel,) shall serve the Lord their God, and David their king, whom I 
will raise up unto them;" that is, one of the royal line of David should 
reign, as some such one liad done, from his day, over the Jews, until their 
captivity. Now, as the Israelites, the ten tribes, have never been restored, 
and are yet called the lost tribes, this prophecy has failed in another par- 
ticular; for the prophet (I call him by this name for the sake of brevity) tells 
us, they shall return from their captivity with the Jews; but these return- 
ed without them. This king that was to rule over them, on their res- 
toration, has never appeared, unless it be contended that Zerubabel, whose 
descent you trace from David, be he. 

"Therefore, fear thou not O my servant Jacob, saith the Lord ; neither 
be dismayed O Israel ! for lo, I will save thee and thy seed (that is, all 
the Israelites and Jews,) from the land of tlieir captivity (that is, from 



BS THE BIBLE 

Babylon) and Jacob (that is ail the Israelites and Jews) shall return, and 
shall be in rest, and be quiet, and none shall make him afraid." The Jews 
■onZy returned — they have never, for a single . moment since their return, 
been in rest or in quiet. The Romans made them afraid, when they 
finally destroyed their city and temple; and they have been in fear of.every 
other people ever since. Therefore the conquest of Jerusalem by Titus, 
and the subsequent dispersion of the Jews, are in direct negation of this 
prophec}''. 

It v/ili be borne in mind, that all these writers called prophets, were 
•Jews : we have not a line from any Israelite, that is from any one of the 
-ten tribes. Tiiese writers v/ere desirous that there should be a re-union, 
•but tl'iut the Jews should have the supremacy — that one of their tribe 
■should reign, and that Jerosalem should be the capital of the Kingdom, 
as in the days of David and Soloman; therefore the prophet, continuing to 
spe-ik in the sama strain, as in the verses commented on, closes this com- 
munication of God to him in these words : 

''Behold the days come, saitli the Lord, that the city (that is, Jerusa- 
lem) shall be built to the Lord, from the tower of Hannaneel, unto the gate 
of the corner, and the measuring line shall yet go forth, over against it, 
upon the hill Gareb, and shall compass about to Goath. And the whole 
valley of the dead bodies, and of the ashes and all the fields, unto the 
brook of Kidron, and unto the corner of the horse-gate, toward the east, 
shall be holy unto the Lord. It shall kot be plucked up nor thrown 
DOWN ANY MORE, FOR EVER." This city, or if you insist on gram 
matical nicety in this instance, your holy part of it, was plucked up and 
ih7-ow)i dotvn after it was rebuilt; therefore, the destruction of Jerusalem 
by Titus was in negation of this prophesy. 

Now what must we think of your teachers and expositors, who, after 
reading the preface to this prophecy, from which we learn that tiie restora- 
tion of both Jews and Israelites, from their then captivity, was the sub- 
ject and the only subject, about which God is said to have spoken to the 
prophet, can write and publish to the world, that Jeremiah, in these chap- 
ters, was talking about Jesus Christ and his church'? Who, after reading 
the closing sentences of this communication, in which God is said to have 
spoken of the rebuilding of Jerusalem so minutely, as to have introduced 
the brook Kedron and the horse-gate, can say, that some fiiture state of 
some church was prefigured? 

Again. In the S2d chapter Jeremiah, from the 38th verse to the close 
of it, we have another prophecy, in proof of ray main position. Before 
I introduce it, I will take occasion to request the reader to peruse every 
chapter from which I may make an extract— in, short, I wisli him to read 



ITS OWN REFUTATION. 69 

all Jeremiah, and Ezekiel, and Daniel, and the chaptere in the Pentateuch, 
that speak either of a captivity or restoration of the Israelites; also the 
last chapters of Kings and Chronicles, and the first of Nehemiah and 
Ezra. I will further remark, that Jeremiah's prophesies, or rather, the 
communications said to have been made to him, are not arranged in thia 
book, according to the order of the times at which they were made. For 
example, the communication contained in the 25th chapter, was made to 
him before the captivity of Jehoiakin, and the one contained in the pre- 
vious 24th chapter, (for these two chapters — see the close of this) was 
made after this king's captivity, and before Zedekiah's. So also the one 
i^i the chapter under consideration, (32) was made in the interval between 
Jehoiakin's and Zedekiah's captivity, and the one contained in the 30th 
and 31st chapters, mas made after the captivity of the latter; from aU 
which, it is evident that Jeremiah did not make or compile this book — - 
that he did not write the prefaces to the several pretended communications, 
but that some editor did — the same editor, no doubt, that compiled all the 
books of the old testament — the same editor that could say in the book of 
kings, that what is not found in it, will be found in the book of Chronicles, 
and in the latter, that what is not found in it, will be found in the former. 
I will further observe, that Jeremiah appears to have been a partisan of 
Nebuchadnezzar. He prophesied against Judah, before the first siege in 
favor of the Babylonian — calls this monarch a servant of God, and those 
of his countrymen who had submitted to his yoke with Jehoiakin, a basket 
of good figs — and those who had not gone forth into captivity, a basket of 
vile figs. 

Zedekiah had put him in a prison, from which, his editor says, he pub- 
lished the prophecy contained in the chapter under consideration. The 
preface, to which, is in these words, " The word that came to Jeremiah, 
from the Lord, in the tenth year of Zedekiah king of Judah, which was 
the eighteenth year of Nebuchadnezzar. For then the king of Babylon's 
army besieged Jerusalem ; and Jeremiah the prophet was shut up in the 
court of the prison, which was in the king of Judah's house. For Zede- 
kiah king of Judah had shut him up, saying, Wherefore dost thou prophe- 
sy, and say, Thus saith the Lord, Behold, I will give this city into the 
hand of the king of Babylon, and he shall take it," &c. I have quoted 
this, merely to show the date of the communication; for the editor, after- 
wards in the 26th verse, says, "Then (to wit while Jeremiah was in 
prison) came the word of the Lord to Jeremiah, saying." Then follows the 
communication, in which the Lord, after reciting the many sins of the 
Jews, and speaking of their fiiture delivery into the hand of the king of 
Babylon, as a punishment for them, concludes in these wordi : ^Behold 

I 



70 TMB BIELK 

I will gather them out of all the countries whither 1 have driven them itt 
mine anger, and in my fury, and in great wrath ^ and I will bring them 
again unto this place, and I will cause them to dwell safely. And they 
shall be my people, and I will be their God. And I will give them one 
heart, and one way, that they may fear me for ever, for the good of them, 
and of their children after them. And I will make an everlasting cove- 
nant with them, that I will not turn away from them, to do them good; 
but I will put fear in their hearts, that they shall not depart from me. — 
Yea, I will rejoice over them to do them good, and I will plant them in 
this land with stability with my whole heart, and with my whole soul. — 
For thus saith the Lord. Like as I have brought all this great evil upon 
this people, so will I bring upon them all the good that I have promised 
them. And fields shall be bought in this land, whereof ye say, It is 
desolate without man or beast; it is given into the hand of the Chaldeans. 
Men shall buy fields for money, and subscribe evidences, and seal them, 
and take witnesses in the land of Benjamin, and in the places about Je- 
rusalem, and in the cities of Judah, and in the cities of the mountains, 
and in the cities of the valley, and in the cities of the south ; for I will 
cause their captivity to return, saith the Lord." 

The Jews after the restoration did not dwell safely — God did not make 
an everlasting covenant, that he would not turn away from them to do 
them good— he did not establish them with stability in Judah; therefore 
the conquest of Judea by Pompey and others, and the destruction of Je- 
rusalem by Titus, and the subsequent dispersion and degradation of the 
Jews, are in direct negation of this prophesy. 

I will now go to Ezekiel, .after observing for the third time, that this 
captivity and restoration, are the favorite, and almost the only topics of 
this writer, as well as of Jeremiah. I have never examined with a view 
to ascertain, but have no doubt that Jeremiah's allusions to them, are 
more in number than his chapters. I must also remind the reader that 
Ezekiel began to write as he informs us, in the first three verses of his 
book, in the fiftli year of the captivity of himself and Jehoiakin; and it 
appears that his first thirty-three chapters and part of the 34th, were 
written before Zedekiah was taken. Therefore, when in these chapters 
he speaks of Jerusalem, we should recollect that he speaks of her with 
reference to her then weak and mutilated condition; or when he speaks 
of a future captivity of the Jews, that he alludes to those Jews only that 
were in Jerusalem under Zedekiah, for he himself was already a captive 
in Babylon when he was writing. This prophet also was a warm parti- 
san of Nebuchadnezzar, as appear from many parts of his book, and par- 
tienlarly from the 1 7th chapter; in the 15th verse of which, he calls Zed©- 



ITS OWN ftBTUTATION. 71 

kiah SL rebel against Nebuchadnezzar, and censures him for seeking axi 
•alliance with the Egyptians against the Babylonians 
, From tlie 1 5th verss to the 22d of this chapter, all is intelligible; and 
because the last three verses are wholly incomprehensible, your doctors, as 
usual, have laid hold of them as applying to Christ. In the 22d verse, 
God is made to say: "I willalso take of the highest branch of the high cedar, 
^nd will set it. I will crop off from the top of his young twigs a tender 
one, and will plant it upon an high mountain, and eminent. In the moun- 
tain of the height of Israel will I plant it, and it shall bring forth boughs 
and bear fruit, and be a goodly cedar; and under it shall dwell all fowl of 
every wing; in the shadow of the branches thereof shall they dwell." Now, 
for what purpose is the highest branch of the hi§;h cedar to be taken, and a ten- 
der twig to be cropped off from it, and tliis tender twig to be planted, and to 
bring forth boughs and fruit, and be a goodly cedar"? Why that " all the 
trees of the field shall know that I, the Lord, have brought down the hi^h 
tree, have exalted the loio, have dried up the green tree," &c. (Do read 
all this chapter.) This dry and green branch — this twig that is to be ex- 
alted, and brought low at the same time, your doctors say pre-figures 
Christ. The prophet may have referred to Gedeliah, who succeeded Zed- 
ekiah as governor, under Nebuchadnezzar, over the few Jews that were left 
after the second siege. If he did, his prediction was not verified, as Gede- 
lich did not flourish like a tall bay or cedar tree, but was soon cut dov/n. 
It is certainly more rational to suppose, that the prophet should have had 
reference to nim, after speaking particularly and plainly of the future dis- 
grace and discomfiture of his immediate predecessor, than that he should 
^abruptly break off and talk about Christ in three short verses. But 
these verses are obscure and highly figurative — probably not correctly 
translated; therefore, they will answer very well for a prophecy :especting 
Christ. All the verses of these prophets, that your doctors say allude to 
Christ, are of the same character. But to return to the main argument;. 

In his 36th chapter, Ezekiel prophesies as Jeremiah did, that the chil- 
dren of Israel, that is, the ten tribes, as well as the Jews, should be re- 
stored, and compose one nation "in the land upon the mountains of Israel, 
and one king shall be king to them all, and (so it reads) they shall no more 
.be two nations, neither shall they be divided into two kingdoms any more 
at all." This is all very plain— no figure here. The Jews — the writer 
being one — and the Israelites, were in captivity. He hopes, therefore be- 
lieves, therefore says, that they will all be restored, and form one kingdom, 
strong and powerful, under a prince of the tribe of which he was, and of 
the royal line of David; for he goe? on to say, *' And David, my ssr- 
yant, shall be king over them." (David is used by this prophet, and oth,erf , 



7S THS BIBLS 

as a title to a monarch of Judah, as Pharaoh and CsBsar werft to the mon- 
arch of Egypt, and the heir apparent to the Roman empire.) " And they 
a]l shall have one shepherd; they shall also walk in my judgments, and 
observe ray statutes, and do them; and they shall dwell in the land that I 
have given unto Jacob my servant, (that is in the land of Canaan) wherein 
yout fathers have dwelt, and they shall dwell therein, even they and their 
children, and their cfiildren^s children, forever: and my servant David 
eball be their prince forever.'* 

No figure j^et — all plain, literal, and intelligible. These captive Jews 
and Israelites were to be brought back to the land in which they and their 
forefathers had lived, and were to exist as a kingdom — a literal, temporal, 
terrestrial kingdom, forever. They have not dwelt therein, but have been 
driven from thence and their kingdom, (though it cannot be properly said 
<Agy ever set up one after the restoration,) overthrown by Titus. There- 
fore, the destruction of Jerusalem by Titus, and the subsequent dispersion 
and degradation of the Jews, are in direct contradiction of this prophesy. 
In his 33d chapter, Ezekiel, after charging the captivity to the wicked- 
ness of the rulers of the Jews, and after predicting a happy restoration, 
adds, in the 28th verse: " And they, to wit: all the Jews and Israelites, 
shall no more be a prey to the heathen." They have been, and still are, a 
prey to the heathen; therefore, &c. the usual and oft repeated conclusion. 

EZEKIEL— Chap, xxxiii. 

1. Again the word of the Lord came unto me, saying, 

2. Son of man, speak to the children of thy people, and say unto them. 
When I bring the sword upon a laiid, if the people of the land take a man 
of their coasts, and set him for their watchman: 

3. If, when he seeth the sword come upon the land, he blow the trum- 
j!>et, and warn the people: 

4. Then whosoever heareth the sound of the trumpet, and taketh not 
warning: if the sword come and take him away, his blood shall be upon his 
own head. 

5. He heard the sound of the trumpet, and took not warning: his blood 
ihall be upon him. But he that taketh warning shall deliver his soul. 

6. But if the watchman see the sword come, and blow not the trumpet, 
and the people be not warned; if the sword come, and take any person from 
among them, he is taken away in his iniquity; but his blood will I require 
at the watchman's hand. 

7. Sothon, O son of man, I have set thee a watchman unto the house 
«f Israel; therefore thou shalt hear the word at my mouth, and warn them 
from m©. 



IT» OWN HEFTJTATipX. 73 

8. When I say unto the wicked, O wicked man, thou shalt surely die; 
if thou dost not speak to warn the wicked from his way, that wicked man 
shall die in his miquity; but his blood will I require at thy hand. 

9. Nevertheless, if thou warn the wicked of his way to turn from itj if 
he do not turn from his way, he shall die in his iniquity; but thou hast de- 
livered thy soul. 

10. Therefore, O thou son of man, speak unto the house of Israel, Thua 
ye speak, saying. If our transgressions and our sins be upon us, and we 
pine away in them, how should we then live? 

11. Say unto them. As I live, saith the Lord God, I have no pleasure 
in the death of the wicked; but that the wicked turn from his way and 
live: turn ye, turn ye' from your evil ways; for why will ye die, O house of 
Israel? 

12. Therefore, thou son of man, say unto the children of thy people, 
The righteousness of the righteous shall not deliver him in the day of his 
transgression: as for the wickedness of the wicked, he shall not fall thereby 
in the day that he turneth from his wickedness; neither shall the righteous 
be able to live for his righteousness in the day that he sinneth. 

13. When I shall say to the righteous, that he shall surely live; if he 
trust to his own righteousness, and commit iniquity, all his righteousnesses 
shall not be remembered; but for his iniquity that he hath committed, he 
shall die for it. 

14. Again, when I say unto the wicked, Thou shalt surely die; if he 
turn from his sin, and do that which is lawful and right; 

15. If the wicked restore the pledge, give again that he had robbed, 
walk in the statutes of life, without committing iniquity, he shall surely 
live, he shall not die. 

16. None of his sins that he hath committed shall be mentioned unto 
him: he hath done that which is lawful and right; he shall surely live. 

17. Yet the children of thy people say. The way of the Lord is not 
equal; but, as for them, their way is not equal. 

18. When the righteous turneth from his righteousness, and committeth 
iniquity, he shall even die thereby. 

19. But if the wicked turn from his wickedness, and do that which is 
lawful and right, he shall live thereby. 

20. Yet ye say, The way of the Lord is not equal. O ye house of Is; 
rael, I will judge you every one after his ways. 

21. And it came to pass in the twelfth year of our captivity, in the tenth 
month, in the fifth day of the month, that one that had escaped out of Je- 
rusalem came unto me, saying, The city is smitten. 

22. Now the hand of the Lord was upon me in the evening, afore he 



74 TWE BIBLS 

that was escaped came, and had opened my mouth, until he came to me in 
the morning; and my mouth was opened, and I was no more dumb. 

23. Then the word of the Lord came unto me, sayintr, 

24. Son of man, they that inhabit those wastes of the land of Israel 
speak, saying, Abraham was one, and he inherited the land: but we are 
many: the land is given us for inheritance. 

25. Wherefore say unto them,' Thus saith the Lord God, Ye eat with 
the blood, and lifl up your eyes toward your idols, and shed blood: and 
shall ye possess the land] 

26. Ye stand upon your sword, ye work abomination, and ye defile 
every man his neighbour's wife: and shall ye possess the land? 

27. Say thou thus unto them. Thus saith the' Lord God, As I live, 
surely they that are in the wastes, shall fall by the sword; and him that is 
in the open field will I give to the beasts to be devoured; and they that be 
in the forts, and in the caves, shall die of the pestilence. 

28. For I will lay the land m.ost desolate, and the pomp of her strength 
shall cease; and the mountains of Israel shall be desolate, that none shall 
pass through. 

29. Then shall they know that I am the Lord, when I have laid the 
land most desolate, because of all their abominations which they have com- 
mitted. 

30. Also, thou son of man, the children of thy people still are talking 
against thee by the walls, and in the doors of the houses, and speak one to 
another, every one to his brothee, saying. Come, I pray you, and hear 
what is the word that cometh from the Lord. 

31. And they come unto thee as the people cometh, and they sit before 
thee as my people, and they hear thy words, but they will not do them: 
for with their mouth they show much love, but their heart goeth after their 
covetousness. 

32. And lo, thou art unto them as a very lovely song of one that hath a 
pleasant voice, and can play well on an instrument: for they hear thy 
words, but they do them not. 

33. And when this cometh to pass, (lo. it will com.e,) then shall they 
know that a prophet hath been among them, 

Baruch (though not canonical) is very explicit on this point. He says, 
speaking, of the restoration, or rather he says that the Lord says: "And I 
will no more drive my people of Israel out of the land that 1 have given 
them." Many, many other passages, might be quoted to support my posi- 
tions, but these are sufficient to convince any reasonable man. 

If I have said enough to excite even the honest christian's curiosity to 
read these prophecies, I have no feavs but he v/ill pronounce, after an ho- 



1T« OvVN EEFUTATIOX, 75 

iiest perusal of them, all my positions, not only tenable, but well sustained. 
Your doctors have gone into what you are pleased to term profane history, 
to prove that Moses, in Deuteronomy and Leviticus, had reference to the 
siege of Jerusalem by Titus. They quote the account given by Josephus, 
of the rich lady (probably a vvidow, as no husband is m.entioned,) eating 
her child.' And because Moses says, that in the siege (no place and no 
time specified) the delicate and tender woman shall eat her husband, and 
her children, and her after-birth; therefore, he had reference to the siege of 
Jerusalem by Titus, because there was, in that siege, what is common in 
all sieges, great famine and distress, and because a v/oman ate her child. 
I admit, that Moses had reference to no particular vroman. He is to be 
understood as asserting, that *' so great would be the distress in this siege 
of his, that women should eat their husbands," &c. But, even on this ad- 
mission, before you can avail yourselves of Josephus' statement, you must 
shew from him, or some other source, that women, in your favorite siege, 
ate husbands, &oc. But why go to profane history, to find a case of a wo- 
man eating her child! If such a circumstance is of any avail to prove that 
a city, where it happened, is the one referred to by Moses, he must have 
had reference to two cities and two sieges; because we are told in 2d 
Kings, 6th chapter, that a woman of Samaria killed, boiled, and ate her 
son, during the siege of that city, by Benhadad. But you pass by this 
piece of canabalism, because it does not answer your purpose, and lay hold 
of a similar one, perpetrated in Jerusalem, because it does; or rather, some 
of your fathers have interpolated this whole account into Josepiius' history, 
for the purpose of proving that the siege of Jerusalem by the Romans was 
foretold by Moses. I do not pretend that I can prove this assertion to a 
mathematical certainty, but I will shew, that the probability is greater that 
some other person wrote it in his book, than that Josephus did. I need 
not remind you that, before the invention of printing, copies of large works, 
like this, were not multiplied to any extent; hence an alteration, or an in- 
terpolation, Mould not be so easily or readily detected as at present. We 
all know that such interpolations were common. You admit that many 
have been made in the small works of the several authors of your new testa- 
ment. Now, Josephus has given us as full, if not a more particular ac- 
count, of the " woman eating her child in Samaria," than is found in Kings. 
He makes no remarks on the circumstance — says nothing to call our par- 
ticular attention to it — it does not appear to excite his special wonder. 
In about two hundred pages after this account, we find the other. He in- 
troduces the second with a great flourish; and what excites our special 
wonder is, that he tells us the like had never happened before under the 
lun. Now, is it not more probable, that Fome zealot interpolated all this 



i6 THE BIBLK 

flourish, at least, than that Josephus should be guilty of a falsehood, of 
which his own book would convict himt Is it probable that he would say, 
in his introduction to the second account, that he feared his veracity would 
be questioned, (the fact about to he stated was so wonderful,) when he 
had related a precisely similar fact about two hundred pages previous, 
and said nothing about veracity — manifested no apprehensiens for the loss 
of it? It is almost certain, that some other person must have WTitten the 
introduction to this second account of child murder. If such liberties were 
taken in those days, is it not probable that some person, other than Jose- 
phus, wrote the whole story T 

I have not labored this question of interpolation, believing there was any 
force in the argument growing out of this account of child murder; but to 
shew my readers what little confidence is to be placed in the writings of 
those you call the fathers. Daniel settles this question in my favor. Al- 
luding to the distress of the siege of Moses, he says, in his 9th chapter, 
I2"th verse: "And he (that is God) hath confirmed his words which he 
spake against us (by Moses — see previous and succeeding verses) and 
against our judges that judged us, by bringing upon us a great evil, (that 
is the siege,) for under the whole heaven hath not been done as hath been 
done upon Jerusalem," (during the siege by Nebuchadnezzar.) This is 
strong language. You may interpolate into Josephus— you cannot invent 
any expressions that will more fully respond to those of Moses. 

It escaped my notice, until after the foregoing was in press, that Jere- 
miah in the 18th verse of his letter, prophesies that the Jews who were 
under Zedekiah would become, in Babylon, a curse, an astonishment, a 
hissing, and a reproach I 

I have now finished what I intented to say on the prophecies respecting 
the dispersion of the Jews, and the siege of Jerusalem by the Romans. 
If I have not made myself so fully understood as that my arguments can 
be duly appreciated; I am certain that I have said sufiicient to induce even 
the mentally sluggish to examine the prophecies, and to read them with 
more pleasure and satisfaction than they have heretofore done. Much of 
the obscurity found in them, is, no doubt, owing to a defective translation; 
thoiigh in some parts of Isaiah and some of the lesser prophets, there 
is no connexion between consecutive sentences. 

The size of the bible deters the great mass of the people from attempt- 
ing to understand it. The arrangement of the books tends to produce 
confusion. Not more than one in a thousand, of those called professors, 
is familiar with this arrangement, or knows of what each book treats — If 
historical, when it was said to have been written, and if prophetical, when 
the author is said to have lived. Nor does he know, that we have no 



ITS OWN REFUTATION. 77 

canonical history of the Jews, from the time of the restoration to the time 
of Christ — a period of about five hundred years. A great majority of 
christians look upon the bible, as a collection of isolated sayings, and 
think, that one part affords as good reading- as another. There are, also, 
thousands of learned and intelligent men who will tell you they believe 
the bible; yet tliink it low and vulgar for a christian to introduce his re- 
ligion as a topic of conversation in a mixed company; and beneath tlieir 
dignity to examine the scriptures critically, or be able to converse upon 
them intelligently and fluently. Many a young gentleman, and, I may 
add, young lady too, who would take it in high dudgeon to be charged with 
infidelity, would be deeply offended and mortified, to be charged with an 
intimate knowledge of the scriptures. The language of such is, "I seldom 
or ever read the bible. I have not had one in my hand for several 
years." 

Hence, these scriptures are so little understood. The christians charge 
the Infidels of disbelieving without examination. If the charge be true; 
I reply, that it is more rational to disbelieve without a rigid scrutiny, 
than to believe thousands of prodigies, merely because they are printed in 
a book. But the charge is not true. Our people, take them as a body, 
believe upon trust — because their fathers and neighbors do; but few dis- 
believe what their fathers believe, without examination. 

Our preachers exhort their congregations to read their bibles. Should 
their advice be taken, they would soon cease to have congregations. For, 
if I were called upon to suggest the most effectual means of overthrowing 
the christian religion, I should say, let the people be compelled to under- 
stand the scriptures. Enough of this. 

I have said, that we have no canonical history of the Jews, from the 
restoration to the appearance of Christ; — that is, we have no bible during 
this period, of about five hundred years. All the books, that we call ca- 
nonical, are said to have been written beibre the restoration, except Nehe- 
miah and Ezra, and some one or two of the lesser prophets. 

Have you, christians, ever asked the question, how and when, and by 
whom these books were collected into a volume — by whom they were de- 
clared to be the word of God, or canonical, or inspired 1 Who placed the 
few lines of some of the lesser prophets in the cannon of scripture] Have 
you ever inquired whether the Jews at the time of the restoration (before 
which time you allege the prophecies were written) were looking for or 
expecting a Messiah — some talented prince — to arise from the royal line 
of David — whether at this time they were divided into three sects, Sadu- 
cees, Pharisees, and Escenes — whether they all returned to Jerusalem with 
Zorobabel at the restoration: or whether the greater part of them did not 

K 



-7B THE BIBIE 

remain in Babylon, scattered among all nations? Have you ever in* 
quired whether the majority of the inhabitants of Judea, at the time of 
Christ, were Jews or not 1 What is the subject before us ] I wish to 
remind the reader and impress it upon him, that there was, what I shall 
call, an interregnum, of about five Imndred years, immediately preceding 
Christ, for which we have no bible; and I also wish to convince him, that 
ihe material parts of the bible must have been written during this inter- 
regnum. The books of Nehemiah and Ezra, Haggai, and Zechariah must 
necessarily have been written after the restoration; for they treat of it. — 
Kings and Chronicles must also have been written by some man who lived 
many ages after the time of the restoration; for he gives us the names of 
the descendants of Zorobabel, for several generations. Zorobabel, it will 
be remembered, was the messiah, or the person sent by Cyrus to lead back 
the Jews at the restoration, and to rebuild the temple. From many pas- 
sages in the first five books of the bible, which have been noticed by Mr. 
Paine, it is evident these books were written as late as the Chronicles, 
probably by the same man. (Some few of the first chapters of Genesis to 
be excepted.) The writer gives names to places, w^hich they did not bear 
till long after the time of Moses, the reputed author; and alludes to a time, 
before which, there were no kings in Israel. Moses lived some hundred 
of years before there were kings in Israel. Mr. Paine, as usual, was very 
happy and conclusive on this point. 

The books of Isaiah and Jeremiah, and many of the lesser prophets, 
could not have been considered as the words of God, or as bible, before the 
captivity, for two reasons. First, they did not cease prophesying till the 
captivity: and, secondly, their prophecies or warnings were rejected, and 
their persons treated with contempt, by both kings and people. 

Ezekiel and Daniel did not begin to prophesy until after the captivity — 
they both wrote in Babylon. I am then justified in the assertion, that the 
material parts of the bible, both historical and prophetical, were either not 
written, or, if written, were not held canonical, before the restoration. 

I have a^ked, if the Jews, at the restoration, were looking for a great 
Prince — a Messiah — ^the desire of all nations. This question I now an- 
swer in the negative. 

Had they been expecting such a person to arise during their captivity.1 
I answer, yes. But he came to them at the restoration, or rather, such a 
person or prince or Messiah arose, and led some of the Jews out of cap- 
tivity, to their former home. This was Zorobabel, of the line of David. 
He was the great prince that was to arise, and to whom the prophets had 
reference, before the restoration. But as all their prophecies failed, re- 
specting the power of this prince and the quiet and rest, and peace which 



ITS OWIi REFUTATION, 79 

the Jews were to enjoy after their return, and the wealth and epiendof of 
their renewed kingdom ; the Jewish doctors, during these five hundred 
years, made the people believe, that these prophecies had a future reference 
— that the great prince, foretold in them, was yet to appear, and the cne* 
mies of the nation yet to be put down. I wish here to be distinctly under- 
stood. I say, then, that at the restoration, the Jews thought that all the 
predictions of all their prophets v/ere accomplished — the restoration itself, 
had been a matter of prophesy — it was now history — a prince and a leader 
had been predicted — he had appeared in the person of Zorobabel. 

Now for the proof. The prophet Haggai, the first in order of the lesser 
prophets, who wrote after the captivity, was sent, as he says, to Zorobabel, 
after the latter had come to Jerusalem, and after he had, as appears from 
Daniel and Ezra, laid the foundation of the temple, to encourage him to go 
on with the building; telling him, that the Lord would be with him, and 
"would shake the nations, and that the desire of all nations should comCy 
and that the Lord would fill the house with glory." For; (and I wish the 
reason to be noted.) "The silver is mine, and the gold is mine, saith the 
Lord." "The glory of this latter house shall be greater than of the for- 
mer, saith the Lord of hosts." The nations may have been shaken, but 
not enough of the desire of all nations, viz. money, was shaken out of 
them, to build a temple equal in glory to the first. The expression, shake 
the nations, is certainly a figurative one, and in this place equivalent, {in 
my opinion) to levying contributions. The g'lory of the house was its 
splendor, and tlie desire of all nations was the silver and gold, with which 
the house was to be ornamented, or made splendid. Zorobabel obtained a 
great sum from Darius, the king of all nations, (if you will admit Esdras 
and Josephus as authority,) by making a very good speech on truth. He 
had obtained from Cyrus, previously, a heavy sum. Ezra also obtained 
other large sums from the king and from the Jews, that were among' all na- 
tions. Yet, this desire of all nations has been personified and converted into 
Jesus Christ. And your doctors, not knowing how to reconcile the decla- 
ration of Haggai, that the glory (by which he undoubtedly meant its 
splendor,) of the second temple, should exceed that of the first, with that 
of Ezra, who tells us that the second temple was so inferior in point of 
splendor, to the first, that the old men who had seen the first, wept, be- 
cause of the inferiority; tell us, that Haggai had allusion to Christ's body, 
or to the entry of Christ into the second temple, by which it was so greatly 
glorified. 

By showing that the desu^e of all nations did not mean a man, I have 
not shown that the great prince and redeemer so much talked about, was 
Zorobabel. We will, therefore, go to Hag.gai's second and last chapter, 



80 THE BIBLE 

and give the reader this last communication of God to him, to be made to 
Zorobabel : 

"Speak to Zorobabel, governor of Judah, saying, I will shake the hea- 
vens and the earth; and I vi^ill overthrow the throne of kingdoms; and I 
will destroy the strength of the kingdoms of the heathen; and I will over- 
throw the chariots, and those that ride in them: and the horses and their 
riders shall come down, every one by the sword of his brother. In that 
day, saith the Lord of hosts, will I take thee, O Zorobabel, my servant, 
the son of Shealtiel, saith the Lord, and will make thee as a signet: for I 
have chosen thee, saith the Lord of hosts." 

Here, then, is the chosen one of the Lord, that was to be a signet, in 
gome great and terrible day that was to follow. 

We will now attend to Zechariah, who, with Haggai, went to encour- 
age Zorobabel and Joshua, the two leaders of the Jews; the latter being 
high priest. (See Ezra V. 1 and 2.) 

This writer introduces an angel, who talks to Joshua, and in his 3d 
phapter, 8th verse, this angel says : "Hear nov*^, O Joshua the high priest, 
thou, and thy fellows that sit before thee; for they are men wondered at, 
for, behold, I will bring forth my servant the Branch." Now we saw, 
that in Haggai, God called Zorobabel his servant-, therefore he is meant 
by the word Branch. This reasoning may not be satisfactory; we will, 
therefore, resort to the fifth chapter, for light on this matter. In this 
chapter he tells us, the word of the Lord came to him requiring him to take 
certain men and conduct them to a certain house, and to speak unto Joshua, 
the high priest, saying*. "Thus speaketh the Lord of hosts, saying. Be- 
hold the man, whose name is the branch, and he shall grow up out of his 
place, and he thall build the temple of the hard." 

We all know, that Zorobabel did build the temple of the Lord; there 
can, therefore, be no doubt, that by the word Branch, he was alluded to. 

I may have spoken of the prophets in such a manner as to lead the reader 
to the opinion that I believed them inspired, and that they actually foretold 
future events, such as the captivity, ages before it happened, and its exact 
duration. It was only to prevent circumlocution that such language has 
been used; and my admissions, as to Deuteronomy and Leviticus, were only 
for the nonce. 

I will now prove, from a comparison of Haggai and Zachariah with the 
other prophets, that the latter did not even write the books attributed to 
them, but that some other person must have written a great part of them at 
or after the restoration. It must be recollected, that Haggai and Zacha- 
riah wrote at the very time of the building of the second temple, and that 
they spoke to, and encouraged the builder, Zorobabel. That this Zorobabel 



ITS OWN REFUTATION. 81 

was of the royal line of David, appears from Matthew's first chapter- All 
who speak of him assert that he descended from Judah, through David. 
For this reason he could have been the Jewish Messiah of the prophecies. 
That he was governor of Judah, appears from many passages in the wri- 
tings of those who speak of him, and particularly from Haggai I. 1. hereafter 
quoted. For this reason he could have been the Messiah. That he was, 
or was to be, king of the Jews, appears also from various passages, particu- 
larly from Zachariah, vi. 13. " Even he (Zerobabel) shall build the tem- 
ple of the Lord, and he shall have the glory, and shall sit and rule upon his 
throne, and he shall be a poiest upon his throne.^^ (It appears that the 
kingly and priestly offices in one person were not incompatible.) For this 
reason he could have been the 3Iessiah. That he was to be a priest, ap- 
pears also from the passage last quoted; and for this reason, also, he could 
have been the Messiah. 

In order to put it beyond controversy, that Zerobabel and Branch were 
with Zachariah, two names for the same person, let us compare the 8tli 
and 9th verses of his 4th chapter with the 9, 10, 1 1, and 12th of his sixth 
The former are: " Moreover, the word of the Lord came unto me, saying, 
The hands of Zerobabel have laid the foundations of this house, (the tem- 
ple;) his hands shall also finish it; and thou shalt know that the Lord hath 
sent me unto you." The latter are: 

9. And the word of the Lord came unto me, saying, 

10. Take of them of the captivity, even of Heldai, of Tobijah, and of 
Jedaiah, which are come from Babylon, and come thou the same day, and 
go into the house of Judah the son of Zephaniah; 

11. Then take silver and gold, and make crowns, and set them upon the 
head of Joshua the son of Josedech, the high priest; 

12. And speak unto him, saying, Thus speaketh the Lord of hosts, say- 
ing. Behold the man whose name is The BRANCPI; and he shall grow 
up out of his place, and he shall build the temple of the Lord. 

Zerobabel had laid the foundations, and God said he should finish the 
house. There is no mistake here. Zerobabel is expressly named in the 
former verses, and, in the latter, the man, whose name was Branch, was also 
to build the house. Can there be any doubt that Zerobabel and Branch 
were two names for the same person'? If there cannot be any doubt, it 
follows that Branch, and The desire of all nations, can not be one and the 
same person; for the prophet Haggai addresses Zerobabel directly, who had 
alreadij come, and was then at Jerusalem, and tells him, that The desire 
of all nations shall come, and that in a little time. 

I have wandered from my point, which is, that some of the prophets, 
and particularly Isaiah, did not write ail that is found in the books bear- 



82 THE BIBLE 

ing- their names. In the mean time, however, I have established these 
important positions: first, that Zerobabel must have been the Messiah spo- 
ken of by the prophets. Secondly, that Branch and Zerobabel v/ere names 
for the same person, according to Zachariah. Thirdly, that Branch and 
The Desire of all nations vi^ere iiot one and the same person. 

The other prophets, Isaiah and Jeremiah, also speak of some person 
under the title oi Branch, Did all these prophets, greater and less, have 
reference to the same individual] The christians say they did, and that 
that person was Jesus Christ. I have already proved, beyond the possi- 
bility of a doubt, that the lesser alluded to Zerobabel. If the greater de- 
signated the same person b) the same name that the lesser did, then they 
(Isaiah and Jeremiah) must have designated Zerobabel also. 

I will here copy certain portions of Isaiah, Jeremiah, and Zachariah, 
that their coincidences may be the more manifest, and also for establish- 
ing the important position, that a great portion of the books of the former 
were written as late as the latter. Let the two chapters of Huggai be 
read in connexion with these extracts. 

ISAIAH— CHA.PTER XI. 

1. And there shall come forth a rod out of the stem of Jesse, and a 
Branch shall grow out of his roots: 

2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom 
and understanding, the spirit of counsel and might, the spirit of knowledge, 
and of the fear of the Lord, 

3. And shall make him of quick understanding in the fear of the Lord: 
and he shall not judge after the sight of his eyes, neither reprove after the 
hearing of his ears. 

4. But with righteousness shall he judge the poor, and reprove with 
equity for the meek of the earth: and he shall smite the earth with the rod 
of his mouth, and with the breath of his lips shall he slay the wicked. 

5. And righteousness shall be the girdle of his loins, and faithfulness the 
girdle of his reins. 

6. The wolf also shall dwell vv^ith the lamb, and the leopard shall lie 
down with the kid; and the calf, and the young lion, and the fatling toge- 
ther: and a little child shall lead them. 

7. And the cow and the bear shall feed; their young ones shall lie 
down together: and the lion shall eat straw like the ox. 

8. And the suckling child shall play on the hole of the asp, and the 
weaned child shall put his hand on the cockatrice's den. 

9. They shall not hurt nor destroy in all my holy mountain; for the 



Its OW5 REPUTATION' g3 

earth shall be full of the knowledge of the Lord, as the waters cover the 
sea. 

10. And in that day there shall be a root of Jesse, which shall stand for 
an ensign of the people; to it shall the Gentiles seek: and his rest shall be 
glorious. 

11. And it shall come to pass in that day, that the Lord shall set his 
hand again the second time to recover the remnant of his people, which 
shall be left, from Assyria, and from Egypt, and from Pathros, and from 
Cusli, and from Elam, and from Shinar, and from Hamath, and from the 
islands of the sea. 

12. And he shall set up an ensign for the nations, and shall assemble 
the outcasts of Israel, and gather together the dispersed of Judahfrom the 
four corners of the eartli. 

13. The envy also of Ephraim shall depart, and the adversaries of Ju- 
dah shnll be cut off: Ephraim shall not envy Judah, and Judah shall not 
vex Ephraim. 

14. But they shall fly upon the shoulders of the Philistines toward the 
west; they shall spoil them of the east together: they shall lay their hand 
upon Edom and Moab, and the children of Ammon shall obey them. 

15. And the Lord shall utterly destroy the tongue of the Egyptian sea; 
and with his mighty wind shall he shake his hand over the river, and 
shall smite it in the seven streams, and make men go over dry-shod. 

16. And there shall be a highway for the remnant of his people, which 
shall be left, from Assyria; like as it was to Israel in the day that he came 
up out of the land of Egypt. 

Chapter XIY. 

1. For the Lord will have mercy on Jacob, and will yet choose Israel, 
and set them in their own land: and the strangers shall be joined with 
them, and they shall cleave to the house of Jacob. 

2. And the people shall take them, and bring them to their place; and 
the house of Israel shall possess them in the land of the Lord for servants 
and handmaids: and they shall take them captives, whose captives they 
were; and they shall rule over their oppressors. 

3. And it shall come to pass in the day that the Lord shall give thee rest 
from thy sorrow, and from thy fear, and from the hard bondage wherein 
thou wast made to serve. 

Chapter XLIV. 

24. Thus saith the Lord, thy Redeemer, and he that formed thee from 
the womb, I am the Lord th&.t maketh all things; that stretcheth forth the 
heavens alone; that spreadeth abroad the earth by myself; 



84 THE BIBLE 

25. That frustratetli the tokens of the liars, and maketh diviners mad; 
that turneth wise men backward, and maketh their knowledge foolish; 

26. That confirmeth the word of his servant, and performeth the counsel 
of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to 
the cities of Judah, Ye shall be built, and I will raise up the decayed places 
thereof: 

27. That saith to the deep, Be dry, and I will dry up thy rivers; 

28. That saith of Cyrus, He is my shepherd, and shall perform all my 
pleasure; even saying to Jerusalem, Thou shalt be built; and to the temple, 
Thy foundation shall be laid. 

Chapter XLV. 

1. Thus saith the Lord to his annointed, to Cyrus, whose right hand 
I have holden, to subdue nations before him; and I will loose the loins of 
kings, to open before him the two-leaved gates; and the gates shall not be 
shut: 

2. I will go before thee, and make the crooked places straight: I will 
break in pieces the gates of brass, and cut in sunder the bars of iron. 

3. And I will give thee the treasures of darkness, and hidden riches of 
secret places, that thou mayest know that I the Lord, which call thee by 
thy name, am the God of Israel. 

4. For Jacob my servant's sake, and Israel mine elect, I have even 
called thee by thy name: I have surnamed thee, though thou hast not 
known me. 

Chapter XLIII. 
1. But now thus saith the Lord that created thee, O Jacob, and he that 
formed thee, O Israel, Fear not: for I have redeemed thee, I have called 
thee by thy name; thou art mine. 

Chapter XLVIII. 
20. Go ye forth of Babylon, flee ye from the Chaldeans; with a voice of 
singing declare ye tell this; utter it even to the end of the earth; say ye. 
The Lord hath redeemed his servant Jacob. 

JEREMIAH— Chapter XXIII. 

1. Woe be unto the pastors that destroy and scatter the sheep of my 
pasture! saith the Lord. 

2. Therefore thus saith the Lord God of Israel against the pastors that 
feed my people. Ye have scattered my flock, and driven them away, and 
have not visited them; behold, I will visit upon you the evil of your doings, 
saith the Lord. 



ITS OWK REFUTATION. 85 

3. And I will gather the remnant of my flock out of all countries whi- 
ther I have driven them, and will bring them again to their folds; and they 
shall be fruitful and increase, 

4. And I will set up shepherds over them, which shall feed them; and 
they shall fear no more, nor be dismayed, neither shall they be lacking, 
saith the Lord. 

5. Behold the days come, saith the Lord, that I will raise unto David a 
righteous Branch, and a king shall reign and prosper, and sliall execute 
judgment and justice in the earth. 

6- In his days Judah shall be saved, and Israel shall dwell safely; and 
this is his name whereby he shall be called, THE LORD OUR RIGHT- 
EOUSNESS. 

7. Therefore, behold, the days come, saith the Lord, that they shall no 
more say. The Lord liveth, which brought up the children of Israel out of 
the land of Egypt; 

8. But, The Lord liveth, which brought up, and which led the seed of 
the house of Israel out of the north country, and from all countries whither 
I had driven them; and they shall dwell in their own land. 

ZACHARIAH— Chapter VI. 

13. Even he shall build tlie temple of the Lord; and he shall bear the 
glory, and shall sit and rule upon his tlirone; and he shall be a priest upon 
his throne; and the counsel of peace shall be between them both. 

13. And tlie crowns shall be to Helem, and to Tobijah, and to Jedaiah, 
and to Hen the son of Zephaniah, for a memorial in the temple of the 
Lord. 

16. And they that are afar off shall come and build the temple of the 
Lord; and ye shall know that the Lord of hosts hath sqnt me unto you. 
And this shall come to pass, if ye will diligently obey the voice pi^e J^rd 
your God. . .r'/]- .01 

Chapter IV, 

5. Then the angel that talked with me answered and sai4 unto me, 
Knowest thou not what these be? And I said. No, my Lord. 

6. Then he answered and spake unto me, saying, This is the word of 
the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my 
Spirit, saith the Lord of hosts. 

7. Who art tliou, O great mountain? before Zerubbabel thou shalt be- 
come a plain: and he shall bring forth the head-stone thereof with shout- 
ings, crying, Grace, grace, unto it. 

8. Moreover, the word of the Lord came unto me^ saying, 

L 



86 



THE BIBLE 



9. The hands of Zerubbabel have laid the foundation of this house; liis 
hands shall also finish it; and thou shalt know that the Lord of hosts hath 
sent me unto you. 

10. For who hath despised the day of small things'? for they shall re- 
joice, and shall see the plummet in the hand of Zerubbabel with those se- 
ven; they are the eyes of the Lord which run to and fro through the whole 
earth. 

HAGGAI— Chapter I. 

1. In the second year of Darius the king, in the sixth month, in the first 
"day of the month, came the word of the Lord by Haggai the prophet unto 
Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son 
of Josedech, the high priest, saying, 

2. Thus speaketh the Lord of hosts, saying. This people say. The time 
is not come, the time that the Lord's house shall be built. 

3. Then came the word of the Lord by Haggai the prophet, saying, 

4. Is it time for you, O ye, to dwell in your ceiled houses, and this 
house lie wasteT 

5. Now, therefore, thus saith the Lord of hosts. Consider your ways. 

6. Ye have sown much, and bring in little; ye eat, but ye have not 
enough; ye drink, but ye are not .ilied with drink; ye clothe you, but there 
is none warm; and he that earneth wages, earneth wages to put into a bag 
with holes. 

7. Thus saith the Lord of hosts. Consider your ways. 

8. Go up to the mountain, and bring v/ood, and build the house; and I 
will take pleasure in it, and I will be glorified, sath the Lord. 

■9. Ye looked for much, and, lo, it came to little; and when ye brought it 
•home, I did blow upon it. Why] saith the Lord of hosts. Because of 
Kiy house that is waste, and ye run every man unto his own house. 

10. Therefore the heaven over you is stayed from dew, and the earth is 
stayed from her fruit* 

11. And I called for a drought upon the land, and upon the mountains, 
and upon the corn, and upon the new wine, and upon the oil, and upon that 
which the ground bringeth forth, and upon men, and upon cattle, and upon 
ail the labour of the hands. 

12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Jose- 
dech, the high priest, with all the remnant of the people, obeyed the voice 
of the Lord their God, and the words of Haggai the prophet, (as the Lord 
their God had sent him,) and the people did fear before the Lord. 

13. Then spake Haggai the Lord's messenger in the Lord's message 
Jinto the people, saying, I am with you, saith the Lord* 



ITS OWN REFUTATIOX^ 87 

14, And the Lord stirred up the spirit of Zerubbabel the son of SheaU 
tiel, governor of Judah, and the spirit of Joshua the son of Josedech , the; 
high priest, and the spirit oi all the remnant of the people; and they came 
and did work in the house of the Lord of hosts their God. 

15. In the four and twentieth day of the sixth month, in the second year 
of Darius the King. 

Chapter II. 

1. In the seventh month, in the one and twentieth day of the month, 
came the word of the Lord by the prophet Haggai, saying, 

2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, 
and to Joshua the son of Josedech, the high priest, and to the residue of the 
people, saying, 

3. Who is left among you that saw this house in her first glory? and 
how do ye see it now] is it not in your eyes in comparison of it as no- 
thing] 

4. Yet now be strong, O Zerubbabel, saith the Lord; and be strong, 
Joshua, son of Josedech, the high priest; and be strong, all ye people of the 
land, saith the Lord, and work; for I am with you, saith the Lord of 
hosts. 

5. According to the word that I covenanted with you when ye cam© 
out of Egypt, so my spirit remaineth among you: fear ye not. 

6. For thus saith the Lord of hosts, Yet once, it is a little while, and I 
will shake the heavens, and the earth, and the sea, and the dry land; 

7. And I will shake all nations, and the Desire of all nations shall 
come: and I will fill this house with glory, saith the Lord of hosts. 

8. The silver is mine, and the gold is mine, saith the Lord of hosts. 

9. The glory of this latter house shall be greater than of the former, 
saith the Lord of hosts; and in this place will I give peace, saith the Lord 
of hosts. 

10. In the four and twentieth day of the ninth month, mthe second year 
of Darius, came the word of the Lord by Haggai the prophet, saying, 

11. Thus saith the Lord of hosts, Ask now the priests concerning the 
law, saying, 

12. If one bear holy flesh in the skirt of his garment, and with his skirt 
do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? 
And the priests answered and said, No. 

13. Then said Haggai, If one that is unclean by a dead body touch any 
of these, shall it be unclean] And the priests answered and said, It shall 
be unclean. 

14. Then answered Haggai, and said,^3o is this people, and so is this 



88 



THE BIBLE 



nation before me, saith the Lord, and so is every work of their hands; and 
that which they offer there is unclean. 

15. And now, I pray you, consider from this day and upward, from be- 
fore a stone was laid upon a stone in the temple of the Lord; 

16. Since those days were, when one came to a heap of twenty mea- 
sures, there were but ten; when one came to the press-fat, for to draw out 
fifty vessels out of the press, there were but twenty. 

17. I smote you with blasting, and with mildew, and with hail, in all 
the labours of your hands; yet ye turned not to me, saith the Lord. 

18. Consider now from this day and upward, from the four and twen- 
tieth day of the ninth month, even from the day that the foundation of the 
Lord's temple was laid, consider it. 

19. Is the seed yet in the barn"? yea, as yet the vine, and the fig-tree, 
and the pomegranate, and the olive-tree, hath not brought forth: from this 
day will I bless you. 

20. And again the word of the Lord came unto Haggai, in the four and 
twentieth day of the month, saying, 

21. Speak to Zerubbabel, governor of Judah, saying, I will shake the 
heavens and the earth; 

22. And I will overthrow the throne of kingdoms; and I will destroy 
the strength of the kingdoms of the heathen; and I will overthrow the 
chariots, and those that ride in them; and the horses and their riders shall 
come down, every one by the sword of his brother. 

23. In that day, saith the Lord of hosts, will I take thee, O Zerubba- 
bel, my servant, the son of Shealtiel, saith the Lord, and will make thee as 
a signet: for I have chosen thee, saith the Lord of hosts. 

" The Lord will yet choose Israel, and set them in their own land.'^ 
This must have been written at least as late as the captivity, for it pur- 
ports to be a prophecy of a return from an existing captivity. Isaiah could 
not have written this, for it was at least one hundred and seventy years 
from the time, his book says, he began to prophesy, to the captivity. He 
says he began in the days of Uzziah. Any one can make the calcu- 
lation. See extract from Isaiah, on page 83. 

*' I am the Lord, that saith to Jerusalem, Thou shalt be inliabited, thou 
shalt be built; and to the temple. Thy foundation shall be laid; and to the 
cities of Judah, Ye shall be built," &c. See extract from Isaiah, on pages 
83 and 4. Here the author again speaks of Jerusalem as being then un- 
inhabited; and of the temple, as being then in ruins; and prophecies that 
the one shall be rebuilt, and that the foundations, of the other shall be laid. 
This must have been written Jy some one after the commencement of the 



ITS OWN REFUTATION. 89 

captivity. For the reasons above, it could not have been written by Isaiah. 
Again: " Thus saith the Lord to his *annointed, Cyrus, whose right hand 
I have holden to subdue nations, and I will loose the loins of kings." Here 
the writer tells us what the Lord had done for Cyrus, and what he would 
do for him. Besides, this sentence is found in connexion with those in 
which Jerusalem and the temple are represented as being then in ruins. 
It must therefore have been written at or after the restoration. 

Isaiah, therefore, could not have been the author. I know you tell the 
people, that this is a prophecy of the very existence of Cyrus. It purports 
to be only a prophecy of what a person, by the name of Cyrus, then existing, 
would do. Had it been a prediction of the reign or existence of a certain 
king who was to come, it would have been in a very different dress, some- 
thing like this: " Thus the Lord will say to Cyrus who shall come," &c. 
It is most singular that your doctors will take such liberties. They would 
not pretend to take them in any other case. Who gave them the right to 
construe this book differently from any other? Should any historian here- 
after assert, that Andrew Jackson was a great favorite of the people of the 
United States, and had been twice elected President by overwhelming 
majorities, do you believe that any one could be found, thereafter, of so 
much effrontery, as to assert that our historian was prophesying of an An- 
drew Jackson that was to appear one or two hundred years afterwards? 

The divines lay hold of the expression in Isaiah, (XLV. 3.) " I, the 
Lord, which call thee by thy name," to convince their gaping auditors that 
Isaiah was predicting the birth and reign of Cyrus. That this was a com- 
mon expression, indicative of favor or affection, see Isaiah, XLIII. 1. quo- 
ted on page 84. 

*' And it shall come to pass in that day, that the Lord shall set his hand 
again the second time to recover the remnant of his people that shall be 
left, from Assyria and Egypt, &c. The second time. What time was 
this? To what does the writer allude? Undoubtedly to the coming of 
Ezra, who came with a great number of the Jev.-s from Babylon to Jerusa- 
lem, after the first company, under Zerobabel and Joshua, had been there 
and finished the temple. This being admitted — and no other reasonable 
construction can be put upon this passage — it follows, that he had been 
previously speaking of the leader of the first company, under the title, or 
name of Branch, which was no other than Zerobabel. Compare the first 
ten verses of this II. Isaiah with Haggai and Zachariah, and all doubt that 
he had reference to Zerobabel will vanish. The spirit of the Lord, and 
the spirit of wisdom, the fear of the Lord, &c. were to rest on Isaiah's 



* Christ Q.n^ annointedz.xQ synonymous, Cyrus was therefore a Christ, or one of the 
Lord's Christs. 



90 THE BIBLE 

Branch, and this Branch was to stand for an ensign, &c. Zachariah 
says, that his Branch, or Zerobabel, was to come, not by power, nor by 
might, but the Lord's spirit. The Lord was to make him a sighet, because 
he had chosen him. He was also to build the temple, and bear the glory 
of it, and to sit and rule upon his throne, and to be a priest upon his throne, 
-and the counsel of peace was to be between them both, that is, between 
the altar and the throne, or between himself and Joshua. 

Jeremiah's Branch was also to be a king, and to execute justice and 
judgment. Judah was to be saved in his time. From whaf? Why, cer- 
tainly, from the captivity, of which the writer had, in the preceding verses, 
been speaking. But the succeeding verses put it beyond all doubt, that 
the writer was speaking of the person who was to lead the Jews out of 
Babylon; for he says: "Therefore, behold the days come, saith the Lord, 
that they shall no more say. The Lord liveth which brought up the chil- 
dren of Israel out of Egypt; but that the Lord liveth which brought up, 
and which led the seed of the house of Israel out of the north country^, 
(meaning the Babylonian empire.) Jeremiah's Branch, therefore, was to 
be this second Moses. We know that Zerobabel is said, by Ezra and 
others, to have been this rival of Moses; therefore, Jeremiah's Branch must 
have been Zachariah's and Haggai's Zerobabel, or Branch, Many more 
passages from all these prophets might be cited to prove these points, but 
these are sufficient for the ingenuous reader. 

JEREMIAH— Chapter XXIV, 

1. The Lord showed me, and, behold, two baskets of figs were set be- 
fore the temple of the Lord, after that Nebuchadnezzar king of Babylon had 
carried away captive Jeconiah the son of Jehoiakin, king of Judah, and the 
princes of Judah, with the carpenters and smiths, from Jerusalem, and had 
brought them to Babylon. 

2. One basket had very good figs, even like the figs that are first ripe: 
and the other basket had very naughty figs, which could not be eaten, they 
were so bad. 

3. Then said the Lord unto me, What seest; thou, Jeremiah? and I 
said, Figs: the good figs, very good: and the evil, very evil, that cannotii^ 
eaten, they are so evil. rrf 

4. Again the word of the Lord came unto me, saying, 

5. Thus saith the Lord, the God of Israel, Like these good figs, so will 
I acknowledge them that are carried away captive of Judah, whom I have 
sent out of this place into the land of the Chaldeans for their good. 

6. For I will set mine eyes upon them for good, and I will bring them 



ITS OWN REFUTATION. &1 

again to this land; and I will build them, and not pull them down: and i 
will plant them, and not pluck them up. 

7. And I wiil give them a heart to know me, that I am the Lord; and 
they shall be my people, and I will be their God: for they shall return unto 
me with their whole heart. 

8. And as the evil figs, which cannot be eaten, they are so evil; surely 
thus saith the Lord, So will I give Zedekiah the king of Judah, and his 
princes, and the residue of Jerusalem, that remain in this land, and them 
that dwell in the land of Egypt; 

9. And I will deliver them to be removed into all the kingdoms of the 
earth for their hurt, to be a reproach and a proverb, a taunt, and a curse, in 
all places whither I shall drive them. 

10. And I will send the sword, the famine, and the pestilence, among 
them, till they be consumed from off the land that I gave unto them, and 
to their fathers. 

Chapter XXV. 

1. The word that came to Jeremiah concerning all the people of Judah, 
in the fourth year of Jehoiakin the son of Josiah, king of Judah, that was 
the first year of Nebuchadnezzar, king of Babylon; 

2. The which Jeremiah the prophet spake unto all the people of Judah, 
and to all the inhabitants of Jerusalem, saying, 

3. From the thirteenth year of Josiah the son of Amon, king of Judah, 
even unto this day, (that is the three and twentieth year,) the word of the 
Lord hath come unto me, and I have spoken unto you, rising early and 
speaking; but ye have not hearkened. 

4. And the Lord hath sent unto you all his servants the prophets, rising 
early and sending them; but ye have not hearkened, nor inclined your ear 
to hear. ' 

5. They said, Turn ye again now every one from his evil way, and from 
the evil of your doings, and dwell in the land that the Lord hath given un- 
to you, and to your fathers, for ever and ever: 

6. And go not after other Gods to serve them, and to worship them, and 
provoke me not to auger with the works of your hands; and I will do you 
no hurt. 

7. Yet ye have not hearkened unto me, saith the Lord,' that ye might 
provoke me to anger with the works of your hands to your own hurt. 

8. Therefore, thus saith the Lord of hosts, Because ye have not heard 
my words, 

9. Behold, I will send and take all the families of the north, saith the 
Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring 



92 THIi; BIBLE 

them against this land, and against the inhabitants thereof, and against all 
these nations round about, and will utterly destroy them, and make them 
an astonishment, and a hissing, and perpetual desolation. 

10. Moreover, I will take from them the voice of mirth, and the voice 
of gladness, the voice of the bridegroom, and the voice of the bride, the 
sound of the millstones, and the light of the candle. 

11. And this whole land shall be a desolation, and an astonishment; and 
these nations shall serve the king of Babylon seventy years. 

12. And it shall come to pass, v/hen seventy years are accomplished, 
that I will punish the king of Babylon, and that nation, saith the Lord, for 
their iniquity, and the land of the Chaldeans, and will make it perpetual 
desolations. 

13. And I will bring upon that land all my words which I have pronoun- 
ced against it, even all that is written in this book, which Jeremiah hath 
prophesied against all the nations. 

14. For many nations and great kings shall serve themselves of them 
also: and I will recompense them according to their deeds, and according 
to the works of their own hands. 

15. For thus saith the Lord God of Israel unto me, Take the wine-cup 
of this fury at my hand, and cause all the nations, to whom I send thee, to 
drink it. 

16. And they shall drink, and be moved, and be mad, because of the 
eword that I will send among them. 

17. Then took I the cup at the Lord's hand, and made all the nations to 
drink, unto whom the Lord had sent me: 

18^ To wit, Jerusalem, and the cities of Judah, and the kings thereof, 
and the princes thereof, to make them a desolation, an astonishment, a 
hissing, and a curse; (as it is this day;) 

19. Pharaoh, king of Egypt, and his servants, and his princes, and all 
his people; 

20. And all the mingled people, and all the kings of the land of Uz, and 
all the kings of the land of the Philistines, and Ashkelon, and Azzah, and 
Ekron, and the remnant of Ashdod, 

21. Edom, and Moab, and the children of Ammon, 

22. And all the kings of Tyrus, and all the kings of Zidon, and the kings 
of the isles which are beyond the sea, 

23* Dedan, and Tema, and Buz, and ail that are in the utmost cor- 
ners, 

24, And all the kings of Arabia, and all the kings of the- mingled peo- 
ple that dwell in the desert, 

25. And all the kings of Zimri, and all the kings of Elam, and all the 
kings of theMedesj 



ITS OWN REPUTATION. 93 

26. And all the kings of the north, far and near, one with another, and 
all the kingdoms of the world, which are upon the face of the earth: 

27. Therefore thou shalt say unto them, Thus saith the Lord of hosts, 
the God of Israel, Drink ye, and be drunken, and spue, and fall, and rise 
no more, because of the sword which I will send among you. 

28. And it shall be, if they refuse to take the cup at thy hand to drink, 
then shalt thou say unto them, Thus saith the Lord of hosts, Ye shall cer- 
tainly drink. 

29. For, lo, I begin to bring evil on the city which is called by my 
name, and should ye be utterly unpunished'? Ye shall not be unpunished: 
for I will call for a sword upon all the inhabitants of the earth, saith the 
Lord of hosts. 

30. Therefore prophesy thou against them all these words, and say unto 
them. The Lord shall roar from on high, and utter his voice from his holy 
habitation; he shall mightily roar upon his habitation; he shall give a shout, 
as they that tread the grapes, against all the inhabitants of the earth. 

31. A noise shall come even to the ends of the earth: for the Lord hath 
a controversy with the nations; he vvill plead with all fxesh; he will give 
them that are wicked to the sword, saith the Lord. 

32. Thus saith the Lord of hosts, Behold, evil shall go forth from nation 
to nation, and a great whirlwind shall be raised up from the coasts of the 
earth. 

33. And the slain of the Lord shall be at that day from one end of the 
earth even unto the other end of the earth: they shall not be lamented, nei- 
ther gathered, nor buried; they shall be dung upon'the ground. 

34. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, 
ye principal of the flock: for the days of your slaughter and of your disper- 
sion are accomplished; and ye shall fall like a pleasant vessel. 

35. And the shepherds shall have no way to flee, nor the principal of 
the flock to escape. 

38. A voice of the cry of the shepherds, and a howling of the principal 
of the flock, shall be heard: for the Lord hath spoiled their pasture. 

37. And the peaceable habitations are cut down, because of the fierce 
anger of the Lord. 

38. He hath forsaken his covert, as the lion: for their land is desolate, 
because of the fierceness of the oppressor, and because of his fierce ano-er. 



M 



$4 THK Blgl^S 



CHAPTER VI. 



Isaiah is by far the most unintelligible of all the greater prophets. There 
is such a confusion of persons and tenses, and such a total want of connex- 
ion between consecutive sentences, in the same chapter, that it is impossi- 
ble in many, very many instances, to divine his meaning. I will refer the 
reader to a few. In the last ver^e of his tth chapter, he says: " They 
(meaning the wizzards, or those who advised to consult them, no one can 
tell which,) shall look upon the earth, and behold trouble and darkness, 
dimness of anguish; and they shall be driven to darkness; nevertheless, 
(continues the 9th chapter,) the dimness shall not be such as it was in her 
vexation, when, at the first, he lightly afflicted the land of Zebulon and 
the land of Napthali, and afterwards did more greviously afflict her by the 
way of the sea, beyond Jordan, in Galilee of the nations." 

Next verse. " The people that walked in darkness have seen a great 
light, they that dwell in the land of the shadow of death, upon these the 
light hath shined." Any connexion between this and the preceding! 

But we will go to the next verse. 

"Thou hast multiplied the nation, (what nation?) and not increased the 
joy:, they joy before thee according to the joy in harvest, (what, not in- 
creased the joy, and yet they rejoicing like the husbandman in harvest! 
they must have been very happy before they were increased,) and as men 
rejoice when they divide the spoil." Any connexion between this and 
the previous versel Again, the next verse: " For thou hast broken the 
yoke of his burden, (the school boy w^ouJd ask, here, for the antecedent of 
this pronoun his,) and the staff of his shoulder, the rod of his oppressor, 
as in the day of Midian." What burden? what staff? what oppressor? and 
what connexion between a man, the burden of whose yoke has been broken, 
and the nation, whose joy has not been increased? Again, the next verse; 
" For every battle of the warrior is with confused noise and garments roll- 
ed in blood; but this shall be with burning and fuel of fire." For, that is, 
because^ the burden of his yoke, the staff of his shoulder, the rod of his op- 
pressor, have been broken, there is to be a terrible battle. Where is this 
battle to be fought? between whom, and for what cause? Again, the next 
verse- 

" For unto us a child is born; unto us a son is given, and the government 
shall be upon his shouldars, and his name shall be called wonderfiiL coun- 
Eeiior, the mighty God, tlia ev8rla&ti?::g lather, tiie princs of peace." For, 



ITS OWN EEPUTATIOW. 0& 

that is, because, there was to be a most terrible battle, with burning and 
fuel of fire, a son was born, to be called, among other great Hebrew 
names, the prince of peace. 

Now, I ask any honest man, if he can discover the least connexion 
whatever between these verses'? Is it not evident, that some editor or com- 
piler picked up scraps here and there, and, as the printers say, threw them 
into pi. Strange as it may seem, in this great obscurity, your doctors 
have discovered a future Christ, a saviour, a son of God, and God himself. 
I shall speak more particularly hereafter of this son, barely remarking, at 
this time, that he was the same son, or child, that is spoken of as to be 
born in the 7th chapter, the account of whose birth is given in the 8th; 
whose father was Isaiah himself, and whose mother was the prophetess, 
Isaiah's wife; that us means Isaiah and his wife; that he gave this boy 
some very extravagant or significant names, as he tells us he was wont to 
give such to all his children: "I and my children are for signs and for won- 
ders;" that these names are not more wonderful than hundreds of other He- 
brew names, such as Elias, siguifying God the Lord, or the strong Lord; 
Eliphalet, God of deliverarice; Elisha, salvation of God; Abimael, a father 
sent fi*om God; Absalom, father of peace, and the like; and, finally, that the 
translators put these names, that Isaiah chose to give his boy, into En- 
glish, in order to astonish the credulous and sluggish, and make them yield 
the point, that here was a God foretold, but which, had they, like otiier He- 
brew names in the bible, been left in the original, would have excited no 
wonder at all. As a still further proof of chis pi operation, many chapters 
of Isaiah and Jeremiah are historical, and some of them are exact copies 
of some of the chapters found in the historical books. Some of Jeremiah's 
chapters are biographical sketches of himself, written in the third' person^ 
The same verses are also found in ditlerent books of the prophecies. 

A conclusive proof that Kings and Chronicles must, at leist, have been 
edited, if not written by the same person, or if by two, at the same time, is,, 
that each refers to the other. I could refer Lo a book already written, but 
the author of the supposed book could not refer to mine, which was not 
written. 

I must pay more than a passing notice to the finding of the book of the 
law in tlie rubbish of the temple, by one of Josiah's scribes, which, v/e are 
told, had been lost for at least four or five hundred years. Josiah, and the 
whole nation of the Jews, were wholly ignorant of its contents; of course, 
there had been no book of the law for this great length of time among the 
Jews. It follows, also, that they never had but one. That a book which, 
we are asked to believe, was the very foundation of their national polity 
and religion, should have been lost, and nothing said about its loes in &1I 



96 THE BIBLE 

their previous liistory, is too wonderful to believe. That a iDeople should 
have had but one copy of such book, is also past belief. 

A majority of our people are fully persuaded, that, in the time of the 
Judges and King's, the bible, just as we now have it, was read to the Jews 
in their synagogues every Sabbath day. If they v/ill reflect but a mo- 
ment, they will become convinced, that a great part of the bible could not 
possibly have been written at that early period. They should also be 
aware, that synagogues are not once mentioned in the old testament. 
These small temples, in which the law w^as taught, were first erected du- 
ring the interval of five hundred years. The inner court of the temple was 
the only place at which a Jew was permitted to worship. Nehemiah, in 
his 8th chapter, says, that Ezra, and the other priests, caused the people 
to understand the book, by reading it to them every Sabbath day. 
No such practice of teaching existed before the captivity. They were 
made to understand the law; consequently, they Vv^ere ignorant of it be- 
fore. They were also told, by Nehemiah and Ezra, that the first day 
of the seventh month was holy unto the Lord, and tliat they must not 
weep nor mourn. " For all the people wept when they heard the words 
of the law." From all this it appears* that these Jews, the whole body of 
them, knew nothing of one of their great feasts, until taught out of Ezra's 
book. Nehemiah expressly tells us, that the feast of tabernacles was 
wholly unknown to all these Jews, and had not been kept from the time 
of Joshua. How did Nehemiah know that it v/as kept in Joshua's day? 

If there had been a written history of the Jews, from the time of 
Moses, till the restoration; such a history as Nehemiah intimates there 
was, in which this feast and the reason of its institution were found ; or 
if they "had had the law of Moses as we now find it ; it is impossible to 
believe that this feast would have been discontinued for a single year ; for, 
the same reasons that induced the Jews to hold this feast in Nehemiah's 
time, would have been in continual operation. The conclusion is, that no 
such history or law had existed among the Jews. This feast must have 
been instituted then viz, in the days of Neliemiah. How could he have 
known, I repeat, that this feast of tabernacles was held in Joshua's time? 
He must have learned it either from a written history or tradition. If there 
were either, then, as before argued, this feast could not have been discon- 
tinued for a single year. The same argument applies to the assertion of 
the author or authors of Kings and Chronicles, that such a passover as 
Josiah's had not been held since the days of the Judges. Truth cannot 
exist amidst such confusion. 

It is fair to presume, that, if Nehemiah had given us an account of the 
asEembling of the people on the fourteenth day of the first month, ho_would 



ITS OVr^f REii'UT'ATION. 97 

have told us, that heand Ezra in formed the chiefs of the fathers, the priests, 
and the Levites, and all the people, by reading, from the law, that that day 
vras the feast of the passover; for there is no more reason why tliey should 
have forgotten one than the other. Both are found in the same chapter, in 
the pentateuch, and are said to have been instituted at the same time by 
Moses. Here is another strung argument that your feast of the passover 
was not uninterrupted. But I ask, if it be not wonderful, and past belief, 
that all the Jevv^s, except Ezra and Nehemiah, should have totally forgotten 
anyone of their great feasts during the' seventy years captivity'? Jeremiah, 
it is said, was corresponding with them. Daniel was with them during 
the whole term; for, it is said, he lived till the restoration. Ivlany old men 
returned who had seen the first temple. Can it be believed, that all these 
fathers had forgotten their great feasts'? If the people of these United 
States were to be taken captive over the rocky mountains, and kept there 
for seventy years; would those, who were but little boys when taken, forget 
the fourth of July, or what is called Sunday] No one can believe it, for a 
moment. The case supposed is in point. That a lone individual might, if 
taken when a child, and not suffered to hold any communication with any 
other individual of his nation, forget its institutions, I think is very proba- 
ble; but that a wliole people, who were suffered to licld, and did hold, com- 
munications with each other after their captivity, many of whom became 
dignitaries in the greatest empire of the globe, and one of their females an 
empress — the capitol of v/hich empire was not m.ore than one or two hun- 
dred miles from their own — should all but hoo forget their great feasts in 
the course of seventy years, is beyond belief. 

The period that elapsed between the return of the Jews, under Zeroba- 
bel, and the birth of Christ, is remarkable for the following particulars in 
reference to ths Jev/s: 

First. The introduction of what is called synagogue v*'crship on the 
Sabbath day. 

Second, The division of this people into many bitter and opposing sects, 
two of which are mentioned by the v;riters of the new testament, viz: the 
Sadducees and Pharisees. The latter embraced a new doctrine not 
taught by any Jew before the captivity. I allude to the resurrection of the 
dead. You would make the people believe, that Christ v*'-as the first v/ho 
taught this notion to his countrymen, when you know that his biographers 
expressly state, that there were Pharisees in Judea, v/hen he commenced 
his ministry, and that they believed in the existence of Angels, and Spirits, 
and the resurrection of the dead. Xow, of thesetwo sects, you must confess, 
that the Sadducees must have been the one that followed what are said to 
be the institutions of Moses. These are denounced, by your own great 



98 THE BIBLE 

apostle, as carnal ordinances, and imperfact, because they did not teach 
this great Pharasaical or christian doctrine. The question then naturally 
arises, where, or from what source, the Pharisees derived this doctrinel 
Certainly not from these carnal institutions of Moses. Did God reveal it 
to any leading Pharisee] If so, who was he] when and where was this 
revelation made] This fact would have been as worthy of record as the 
appearance of God to Moses. But we have no such record. As they 
could not have derived it from the writings attributed to Moses, nor from 
those of the prophets; and as there is no pretence that jt was directly re- 
vealed to any one of them, some one must have originated the notion, or 
they must have obtained it from the heathen philosophers. My promise is 
not to go out of tlie book to show its falsity; but I must be permitted to 
state, here, what every body believes: that the heathen philosophers, 
long before Christ, taugnt the immortality of the soul. I will further add, 
that there never existed a people, except the Jews, with whose history 
I am acquainted, that did not have some notion of a future existence, and 
who did not make it a principal item in their religious creed. I pronounce 
it proved, beyond cavil, that Christ was not the Jirst to declare this doc- 
trine to his countrymen. 

Third. During this interval, the practice obtained of converting simple 
historical narrations, the mad ravings of some infuriated partisan, and 
snatches of old songs,! into prophecies of some wonderful chief, who was 
to arise and govern the Jews, and conquer their enemies. 

Fourth, During this period the Romans conquered Canaan, and made 
it one of their dependencies. At the birth of Clirist, the king of the Jews 
was a descendant of Esau, the proscribed; so the scepter had departed from 
Judah, and gone over to a descendant of his abused uncle, before your Shi- 
loh came. Herod, to whom I allude, was not an independent prince, but 
held his crown at the will of the Roman emperor. 

That some of the Jews, while in captivity, might have anticipated, or 
rather hoped for, a restoration, is highly probable. That they might have 
corresponded on this subject, so important and interesting to them, and 
even written songs about it, is equally probable. That some bungler, after 
the restoration, collected extracts from these letters and songs, threw them 
into pi, and inserted it in a book, bearing the name of Isaiah, thus making 
him the author of what was written at least a century after his death, is 
aimost certain. Every honest man, after a careful perusal of the writings 
of those called prophets, must be convinced, that all their songs were in 
reference to the restoration, which took place under Zerobabel and others. 
No gentleman will contend that these writers looked beyond their then ap- 
proaching restoration, to another captivity and another restoration. It 



ITS OWN REFUTATION. £9 

Is perfectly absurd to suppose, that the Jews, in the days of Zerobabel, 
Ezra, and Nehemiah, were looking out for any great prince to lead 
them out of a captivity from which they had just returned, or from a cap- 
tivity which they had been assured, or flattered themselves would never 
commence; and, if possible, still more absurd to suppose, that they were 
looking out for a prince who was to come and die before their final disper- 
sion, and then come again, thousands of years after this dispersion, and 
lead them back to Jerusalem. 

Fur some time anterior to the birth of Christ, the Jews were expect- 
ing this great Messiah. They must, therefore, have been in thraldom. 
If so, what becomes of the Shiloh prophecy? The sceptre was not to 
depart from Judah till he snould come. The christians not knowing 
what else to do with it, reverse it so as to make it read, " Shiloh 
ehall not come till the sceptre depart from Judah." 

Had the Jews not been subjugated and brought under the Roman 
yoke, that is, had the sceptre not departed from Judah, they never 
would have dreamed that these prophecies had reference to any other 
Messiahs than these who led them out of Babylon. The christians 
laugh at them, because they are still expecting a Messiah. Why 
should they laugh f Are they not expecting him also? What is to 
be the object of his coming 1 Both answer, "To gather the Jews from 
all nations, and reign over them as a temporal king, in the land of 
their fathers." 

The christians never could explain to me why they are compassing 
sea and land to convert the Jews to Christianity, and thus to frustrate 
the prophecy touching their return to Palestine. 

If the Jews pervert the prophecies by contending that a Messiah is 
yet to come for the Jirst time, what shall we say of the christians, 
who insist that he was here once, and will be here again, of which 
second appearance there is not even a hint in all their prophetical books. 

I advise them both to read the writings of their prophets, and put 
that construction upon them, and only that which their words taken 
in their common acceptation will warrant, and thus become convinced, 
as the Jews were at the restoration, that those who had led them out 
of their captivity, such as Zerobabel and others, were the Messiahs 
and the only Messiahs to whom they had reference. 

The reader will perceive that this chapter is somewhat of a salma- 
gundi. 



100 THE BIBLE 



CHAPTER VII. 

We are now prepared to introduce Jesus Clirist more formally upon the 
stage. The first question to be asked and answered is: Who are the wit- 
nesses of the remarkable facts respecting him"? The christians answer: 
"Matthew, Mark, Luke, John, Paul, Peter, James, and Jude." This is 
as far as they can go. They can enumerate no more. On the supposition 
that the books and letters, composing the volume of the new testament, were 
written by the persons whose names they bear, there are but Matthew, 
John, and Peter. It is not pretended that Mark was one of the immediate 
followers of Jesus. Luke tells us, expressly, he wrote from hearsay. 
Paul never saw Jesus Christ, but in a vision. James and Jude, if they 
were the brothers in blood of Jesus, were not his followers while living, if 
you credit Matthew and John. But call them all witnesses. Our busi- 
ness is to examine their testimony. I must here repeat, that nothing is 
to be presumed in favor of any one of them. You must not presume that 
they v/ere inspired, for that is presuming the whole question. If you pre- 
sume inspiration, you are bound to admit that all they have written is true. 

We will begin with the book called the Gospel, according to St. Mat- 
thew, one of the biographies of Christ, v/ritten that men might believe that 
Jesus was what the book says he said he was. It is matter of indiffer- 
ence with me whether St. Matthew, one of the twelve immediate attend- 
ants on Christ, shall be determined to have been the author of this book. 
Truth, however, compels me to state, that its genuineness is very question- 
able. There is not the least hint or intimation given, throughout the 
whole of it, from which we can draw a conjecture as to its authorship. It 
is certainly very strange, that a man who had seen those numerous mira- 
cles, said to have been wrought by Christ, and who had witnessed his re- 
surrection and ascension, should have written an account of them, and never 
even hint to us who he w^as, or that he was an eye or ear witness of all he 
wrote. John is the only one of the biographers that tells us he saw what 
he gave an account of. The author of this first book does not let us know 
when he wrote. We are told, but no ancient authority is given for the 
assertion, that this book was written in the year 64. 

We have modern authority, in abundance, on this subject — some bish- 
ops contending for the year 36, others for 38, and others for 61. As to 
Mark, some contend for 63, some 64, others for 65, andothers for no time; 



ITS OWN REFUTATION. ^"^ 

that is, the subject is involved in so much doubt &nd diffieulty, that ihef 
can fix upon no date. As to John, some contend for 67 and 8, and some 
for 97. Strange that the date of inspired writings should be lost. 

Doctor Paley, in an elaborate work, entitled, " Evidences of Christian- 
ity," has brought forward (it is to be presumed) all the proof that exists in 
support of the genuineness of these books. It all amounts to this: 

First. Clement of Alexandria, in Africa, in the year 194, wrote a book, 
in which he quotes a letter ascribed to Barnabas, which letter contains this 
passage: " Let us beware, lest it come upon us as it w written: There are 
many°called, few chosen." Barnabas, to whom this letter is ascribed, is 
alleged to have been the companion of Paul. It is to be remarked, that 
thisletter has no date, nor any thing upon its face, shewing that Barnabas 
was- the author. " It purports," says Dr. Paley, " to have been written 
soon after the destruction of Jerusalem, during the calamities which foL 
lowed that disaster; and it bears the character of the age to which it pro- 
fesses to belong." 

The expression, « There are many called, few chosen," which this let- 
ter quotes from some book or writing then existing, is twice found in Mat- 
thew's gospel; therefore, argues Dr. Paley, the author, Barnabas, must 
have had reference to this gospel, and therefore this gospel was written 
before the letter. In order to arrive at his conclusion, the Doctor suppo- 
ses, first, that Barnabas wrote the letter— the only proof of which is, that it 
was ascribed to him by Clement and other fathers; and, secondly, that it 
was written soon after the destruction of Jerusalem, because it purports to 
have been. Granting the Doctor all his premises: is he justified in his 
conclusion? This quotation from a certain writing, (" there are many caU- 
ed, few chosen,") is of six words only. It was, no doubt, a favorite ex- 
pression, being pithy and antithetical. We have hundreds such in as many 
books at the present day. The expression, as it i^ written, is equivalent to 
ours, as the saying is. If I should, to-day, in a letter to a friend, write 
thus: -We are, as the saying is, going the ^/loZe /loo- for Harrison, in 
Kentuckv," could any writer, hereafter, with the least propriety, argue 
that I had reference to a particular book that might fall into his hands, con- 
taining this favorite expression of the West? 

I have, though contrary to my settled convictions, agreed to admit the 
genuineness of the gospels of the New Testament. We are now enquiring 
as to their date. This letter of Barnabas, it is admitted by the Doctor, was 
written after the destruction of Jerusalem. The writing to which it refers 
may also have been written after. It does not follow, because Barnabas 
' wrote at some time, no one knows how long after, that the book, or writing 
to which he refers, wa* written before the deatruction of Jeruaaleai. 

N 



10^ THE BIBLE 

Secondly. The Doctor avers, that one *' Papias, a hearer of John, and 
companion of Polycarp, as Irenus attests, and of that age, as all agree, in 
a passage quoted by Eusebius, from a work now lost, expressly ascribes the 
respective gospels to Matthew and Mark, and in a manner which proves 
that these gospels must have publicly borne the names of these authors at 
that time, and probably long before*" This Papias, in this lost letter, 
undertook to state from what source Mark collected materials for his 
book, viz: Peter's preaching, and that Matthew wrote in Hebrew. All 
-which the Doctor doubts. 

The reader will keep in mind that the question before us is, ** At what 
time were the books written*?" and not who were their authors. 

We must, however, necessarily blend them a little. What, then, is this 
argument of the Doctor's'? Papias was a hearer of John. Who sayS sol 
Irenus attests it. When did this father write] In the year 178. How, 
then, could he attest"? He says nothing about this lost work ascribed to 
Papias. Who does'? Eusebius. Who is Eusebius, and when did he 
write"? He is the father who gives a most ridiculous correspondence be- 
tween Christ and Abgarus, king of Edessa, which the Doctor argrees is 
neither a forgery on the part of Eusebius, or an interpolation upon him. He 
wrote in 315. Admitting that Papias did write a book, there is no proof, 
or even an insinuation, that he wrote before the destruction of Jerusalem; 
consequently, there is no proof arising, from his ascribing certain works 
to Matthew and Mark, that these works were written before this event. 

Thirdly, One Hermas, the same Hermas (so the Doctor contends) 
mentioned by St. Paul, it is said, wrote a book, entitled, " The Shepherd 
of Hermas." Irenus quotes from it in 178. Its antiquity, says the Doc- 
tor, is therefore incontestable. We are also told, that, in this work of 
Hermas, there are tacit allusions to St. Matthew's, St. Luke's, and St. 
John's gospels. Grant all this, and more — grant that he makes direct 
allusions to them — the question when he wrote is not touched. (It has 
been mentioned before, that the siege of Jerusalem was about the year 70.) 

Fourthly. Ignatius and Polycarp are said to have written epistles, in 
which are allusions to the books of the New Testament; but no ope pre- 
sumes to allege that they wrote before the destruction of Jerusalem. If 
there be any proof whatever extraneous of the New Testament, that any 
part of it was written before the memorable siege, I have never met with 
it. That most of the books were written but one or two years before, and 
one some twenty years after, is admitted by the most learned divines. 

Alexander Campbell, who may properly be styled the champion of the 
cross of modem times, acknowledges that " much difficulty is found in 
settling, with chronological accuracy, the dates of the several books of the 



ITS OWN BEFUTATIOW. 103 

■cW inetitution." " Matthew, for example," says Mr. Campbell, " is said 
to have written his testimony in Hebrew, in the year 38, and it is said to 
have been translated into Greek in the year 61. Now, soTne contend for 
the Greek as the original, and some for the Hebrew," &c. 

Who said that Matthew wrote in this or that language? Let us have 
their names. We want to know on what authority they ground their as- 
sertions. Who are these some that are contending, and on what docu- 
ments do they relyl They can have none that are satisfactory, or there 
would be no doubt, no difficulty, no perplexity on this important point. 
Just think of it for a moment. You have many books, said to have been 
written at the dictation of the Holy Spirit, and not one soul of you can de- 
termine, with certainty, when any one of them was written, or in 
what language. It is admitted that the original christians kept their 
books a secret to all but the initiated, just as the Thompsonians do their 
patent books at this day. Hence has arisen the great difficulty in fixing, 
with accuracy, their respective dates; and the more than rational conjec- 
ture, that no such books, as we have at present, existed in the first days of 
Christianity. But you all contend that the three first Evangelists wrote 
before the siege of Jerusalem.- Now^ whyf Because they make Christ 
predict its destruction. How fond you all are of miracles! You i/ji'W be- 
lieve that these books, the dates of which are involved in such great per- 
plexity and doubt, were written before a particular event, in order that you 
may not be deprived of the pleasure of believing in a miracle. A miracle 
you will have. Did it never strike you, as passing strange, that these fol- 
lowers of Christ should have put off writing his history for thirty odd years 
after his ascension? Matthew is the only one who is alleged, by any di- 
vine, to have written before the year 63. Christ was crucified, you all>. 
say, in his 33d year. Had the christians no books during these thirty 
years'? No doubt they had, but they were all rejected, and declared apoc- 
ryphal by later christians, in council, and other books substituted.- 

There is one expression in Matthew's gospel, which proves, conclusively, 
that it was written after the destruction of Jerusalem. I allude to the 
35th verse of his 23d chapter. It is in these words: " That upon you 
may come all the righteous blood shed upon the earth, from the blood of 
righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye 
Blew between the temple and the altar." 

Jesephus informs us, that a man, named Zacharius, the son of Barachias, 
was thus slain, during the siege of Jerusalem, by the Romans. His ac- 
count is as follows: 

" And now these zealots and Idumeans were quite weary of barely kill- 
ing, BO they had the impudence of setting up fictitious tribunals for thati 



104 Turn BIBLE 

purpose; and aa they intended to have Zacharias, the son of *Baruch, 
one of the most eminent citizens, slain." Then, after giving an account 
of his mock trial, Josephus adds: <' So two of the boldest fell upon Zacha- 
rias, in the middle of the temple, and slew him." You may contend that 
Jesus, in this verse, (for Matthew tells us it was his language) alluded to 
Zachariah, the son of Jehoiada, who, according to 2d Kings, 24. 21. was 
slain in the court of the house of the Lord. Grant it; and grant that Mat- 
thew, through inadvertence, misquoted him, yet, how will you account for 
his stumbling on the name of Barachias? Grant that there were two Za- 
charias slain in the court of the temple, one some hundreds of years before 
the other — ^the first, the son of Jehoiada; the latter, the son of Barachias; 
and that Christ alluded to the former, the question still recurs. How came 
Matthew to stumble upon the name of the father of the latter'? His giving 
us the true name of the father of the latter, admitting a misquotation on 
his part, is proof conclusive, that the latter incident was familiar to him. 
Conclusive, I say, unless you can shew that Jehoiada and Barachias were 
synonymous. 

I shall now proceed to examine this book, and all the others of the New 
Testament, on the supposition that the authors were the very persons spo- 
ken of in the volume, under the names of Matthew, or Levi, the publican; 
John Mark, Luke, the beloved physician; Saul of Tarsus; John, the son of 
Zebedee; Simon Peter, James, and Jude, the brothers of Jesus, or the 
sons of Alpheus, I do not wish to be understood, here, as asserting, that 
the brothers ot Jesus, and the sons of Alpheus, were the same persons; but 
I mean to say, the christians may determine whether they shall be the one 
or the other, Matthew begins his account, by giving us the genealogy of 
a certain person by the name of Joseph, a carpenter, it is said of Galilee, a 
district of Judea. The country, formerly inhabited by Jews and Israelites, 
is sometimes called the land of Canaan; sometimes the Holy Land; some- 
times Palestine; and sometimes Judea, though, originally, that part of it 
allotted to Judah, was called Judah, or Judea. It lies on the eastern shore 
of the Mediterranean, and is about one-fourth as large as Tennessee, Gal- 
ilee was cne of its northernmost districts. Nazareth, the town where 
this Joseph is said, by Luke, to have lived previous to the birth of Christ, 
is about fifty miles north of Jerusalem. I have already remarked, that 
Egypt is but one or two hundred miles from the latter city. 

That this Joseph had a genealogy, is certain. That he might have de- 
scended from Judah, through Solomon, may or may not be true. It is a 
xnatter I shall not labor. But why state this man's pedigree? Why wish 



* Baruchfor Barachia?,a« John for Johannis, and Roman for RomanoSi «&g- &g. 



ITS OWN aEFUTATION. 105 

to shew that he descended from Jiidahl Matthew no where tells, nor does 
he intimate the reason why be gave this genealogy. As there appears to 
be no connexion between it and the subsequent narrative, it is suggested, 
whether it be not an interpolation. 

If Matthew wrote it, his object, you say, was to prove that Christ de- 
scended from Judah. A most singular inference this; as, in the verse fol- 
lowing the genealogy, he expressly informs us that Joseph was not the fa- 
ther of Jesus. You might, with the same propriety, have made the same 
inference, had he given the genealogy of Joseph of Arithmathea, or Gama- 
lieh It is immaterial to the inquiry respecting Christ's descent, what this 
or any other Joseph's genealogy was, unless you prove him the father of 
Jesus. But, you sayj Luke shows that Mary, the mother of Jesus, de- 
scended from Judah, through David. I deny it. But granting, for a mo- 
jnent, that he does. Did Matthew and Luke write in concert? You deny 
this. We are now inquiring whether Makheio has shewn, or attempted to 
shew, that Christ descended from Judah. You must admit that he has 
done neither, but, on the contrary, has asserted, that he did not descend 
from Judah, on the side of his father. What Luke may have written, can- 
not affect this question, especially as you all contend that ^latthew wrote 
first. The conclusion is, that this follower, and inspired apostle of Christ, 
has given us a long pedigree of an obscure individual, without an object; 
or that some ignorant zealot has supplied this book with its present pre- 
face. Nothing has ever surprised me more than the assertions of your 
learned doctors, that Luke has given the genealogy of Christ on the m.a- 
ternal side. He commences it in these words: " And Jesus began to be 
about thirty years old, being, as was supposed, the son of Joseph, which 
was the son of Heli, which was the son, &c.; and so it continues, son all 
the way through. Not a female is mentioned in any part of it. I believe 
some of your bishops pretend to know all about the family of Mary and Jo- 
seph, and to give the reasons why Joseph could be called the son of two 
fathers; for Matthew says he was the son of Jacob. If they pretend to 
know more about these persons than can be learned from the Evangelists, 
let them shew from what source they gathered this information. We vrant 
to know book and page. If they tell us this or that father wrote all about 
it, then we shall ask, how he knew 1 If you v/ill believe the different sec- 
tarians, each of these fathers must have been the father of many lies. 

If Joseph was not his father, we are naturally led to ask, who was? 
Matthew and Luke both inform us, that no man was his father. The 
question, who or Vv'hat begat him, is not yet answered. These writers in- 
form us, that something, or somebody they call the Holy Ghost, begat him. 
Admitting that we can conceive of the Holy Ghost, let me put the pla.in 



106 THE BIBLK 

question, which any man, woman, or child, can decide as well as a Newton 
or a Locke, a Voltaire, or a Volney. Let me put it to every individual of my 
country, Would you believe any woman of your acquaintance — she may be 
a married woman, for whom it -would be no disgrace to be found with 
child — she may be one of the most exemplary and truth-telling women in 
the circle of your acquaintance — I ask, would you believe this woman, 
should she come into one of your courts of justice, and make oath that she 
was with child, without the aid of a man, but by the Holy Ghost? I am 
bold to affirm, you would not. No, you would not believe her, even if her 
neighbors and husband should swear that they saw the Holy Ghost over- 
shadowing her. Why, then, will you believe this man, Matthew, who 
does not even condescend to tell us that Mary told him what he states. 
He avers that Joseph had a dream, which confirmed him that his wife's 
tale was true; but this Evangelist does not tell us that Joseph related to 
him this dream. Mary is the only human being who could testify, know- 
ingly, in this matter; and we have not even her hearsay testimony. Mat- 
thew roundly asserts the fact, but does not tell us how he acquired his in- 
formation. Such testimony, from the most respectable man in our com- 
munity, would not send a notorious offender to the pillory. Let this wit- 
ness state, in general terms only: " The prisoner at the bar stole the mo- 
ney," and refuse to state further, and no jurors would convict. They would 
desire to ask the witness, how he knew? whether the prisoner had con- 
fessed the theft to himi whether he saw him take the money, or had seen 
it in his possession, knowing it to be the stolen money? 

Matthew goes into none of these particulars. You have not the direct, 
or even the hearsay testimony, of the only person (the mother) who could 
testify, knowingly, to the fact. She would have been an interested wit- 
nes, had she been introduced. The desire to wipe out the disgrace, and 
purge the crime of fornication, or adultery, would have gone far to discredit 
her testimony before any jury, even if her tale had not been miraculous. 
Yet you will believe Matthew's round and sweeping assertion of a miracle, 
and, at the same time, confess that you would not believe the sworn alle- 
gation of your most respectable matron, embracing the particulars of a 
similar miracle, even if supported by the oaths of her husband and friends, 
all equally respectable. Now, let us hear you reason on these cases. In 
the case supposed, you would say: I can hardly bring myself to believe that 

Madam , who has uniformly supported a spotless reputation, would 

wilfully perjure herself — she is no doubt deceived — probably there has been 
some temporary alienation of mind; and^ while in this situation, she may 
have had the address to impose upon her husband and friends; and what she 
merely /anc/ec?, she now alleges as fact. Yet, rather than believe that she 



ITS OWN REFUTATION. 107 

is pregnant by the Holy Ghost, I will set her husband and friends down as 
peijured wretches." We will now attend to your argument in the case 
before us. " The prophets (say you) foretold just such a personage hun- 
dreds of years before he made his appearance." Grant that they did as- 
sert, that just such a person, as described by the Evangelists, was to ap- 
pear, and at the very time that they said he did appear; that he was to 
be begotten just as they say he was begotten; that he was to be born just 
as they say he was born; and that he was to be crucified, rise from the 
dead, and ascend to heaven, just as they say he did; yet these prophets say- 
ing so, does not prove it was so. Their saying that a person should be 
begotten by the Holy Ghost, suffer under Pontius Pilate, be crucified, dead 
and buried, and rise and ascend to heaven, did not prove, or have the least 
tendency to prove, that these facts would happen; nor can their assertions 
be now quoted to prove that they have happened. I have labored this 
point before. You will recollect the case put, by way of illustration, of 
my growing fifty feet high. You continue: " God made Abraham his fa- 
vorite, and determined that in his seed all the families of the earth should 
be blessed. This grace, or partiality, descended to Isaac, from Isaac to 
Jacob, and firom Jacob to Judah, from whom this seed, or the Saviour, Jesus 
Christ, was to trace his descent, through David." Grant that Moses, and 
other writers of the old testament, expressly say all this, which I deny, the 
question arises, from what source these authors acquired their information. 
Who told Moses, for instance, that God appeared to A braham so frequent- 
ly, and talked so much and so familiarly? This question you cannot an- 
swer to your own satisfaction, for IMoses is silent upon it. You conjecture 
that God communicated to him all the facts which he has recorded. Grant 
that Moses so asserts — will you believe him? 

This is a question precisely similar to the one now before us; and I have, 
as I think, incontrovertibly shown, that if you would not believe any indi- 
vidual of the present day, some Catholic priest, a Joe Smith, a Matthias, 
or (if you please) the most respectable man in community, should he assert 
that God appeared and talked to him, you cannot believe Moses. I refer 
you to the argument in chapter I. As a last resort, you say: " Matthew 
was inspired. Why, he was one of the apostles of Jesus Christ! Who 
was the Son of God? and who gave his apostles his holy spirit, soon after 
leaving the world, that they might testify of him, and establish his holy 
religion'? I will believe God before I will man," &c. The argument is 
closed, the debate at an end. You have settled the question at once, by 
taking for granted, the whole matter in controversy. I have frequently 
protested against this circular mode of argument. Still, I wish to advert 
to certain expressions which are famili^ with you christians, such as God's 



JOS THE BIBL« 

testimony, and holy religion. You have liberty to use these to each other; 
but it is an insult to an infidel to use thsm when in controversy with him. 
You might talk about God's testimony, if he had ever spoken to >ou; but> 
as he never has, you can only arrive at this testimony through the testi- 
mony of man. If you believe Moses, for instance, you may be said to have 
the testimony of God; for Moses tells us what God said to him; that is, you 
believe the testimony of Moses, a man, and, through this, you arrive at the 
testimony of God. Yet, how often do Vv^e hear your divines, in v/hat they 
choose to call their sacred desks, exclaim, " Oh, ye vile infidels, who will 
neither believe the testimony of man nor of God," when they know full 
well, that all their pretended testimony of God is obtained from, or con- 
tained in, the writings of certain men. Your terms, sacred, holy, pure, 
and good, Vv^hen applied to your religion, are so ma.ny peliilo principii. 
You say to the infidel: "Why do you wish to overthrow our holy religion?" 
His answer ought to be: " If your religion be holy, by which, you mean, 
true and pure, I would not raise a finger for its destruction." Your chil- 
dren, from their infancy, have been compelled to associate the ideas of 
goodness purity, and holiness, with your religion; so that, to make war 
upon it, strikes them with horror, as much so as to make war upon chas- 
tity, sobriety, honesty, and fair dealing. But Christ, you say, gave his 
apostles his holy spirit. Who told you sol Why, one of tlie men who 
states the fact nov/ under discussion. Here, then, is your circle: " Mat- 
thew and Luke say, that Mary was gotten with child by the Holy Ghost. 
This allegation, although of a miracle, should be believed, because Christ 
gave his holy spirit to these apostles, and the first converts. It was a 
spirit of truth; they, therefore, could speak nothing but truth." When 
asked, how you became convinced of this miracle, viz: the gift of this holy 
spirit to the apostles, you reply: " Oh, Luke told us so in his book of Acts." 
A witness, according to this mode of reasoning, establishes his claim to 
your faith, in his narration of one miracle, by relating another. You can. 
therefore, give no good reason why Matthew's statement should be belie v-^ 
ed, that cannot be given for any similar one made at the present day; or 
you can give no good reason why our supposed lady's statement should be 
disbelieved, that will not apply, with much greater force, to Matthew's. 

But Matthew quotes a prophecy, in point, to prove his statement, I 
have more than once stated, and proved, that a prophecy cannot prove a 
fact; and will now prove, that the citation of this prophecy, " Behold, a 
virgin shall conceive," &c. so far from supporting, throws distrust upon his 
whole book. This prophecy is found in the 7th chapter of Isaiah* In or- 
der to understand it, v/e must ascertain under what circumstances, and 
to whom, it was delivered. It appears to have been spoken to Ahaz, then 



ITS OWN REFUTATIO?<. 



109 



king of the Jews. The neig-hboring lungs of Israel and Syria were about 
to make war upon him. The Jewish kings were in the habit of consulting 
their prophets, as other kings were their oracles, when about to embark in 
any important enterprise, or be involved in any serious difficulties. Ahaz, 
not having much confidence in Isaiah, neglected, or refused to consult hun. 
Isaiah forces himself upon the king, and tells him he shall have a sign, and 
then delivers the passage quoted by Matthew: " Behold, a virgin shall 
conceive and bear a child, and shall call his name Immanuel: butter and 
honey shall he eat, that he may know to refuse the evil and choose the 
good; for before the child shall know to refuse the evil and choose the goo<3, 
the land that thou abhorest sliall be deprived of both her kings." And 
this you call a prophecy of Jesus Christ. 

In the first place, I will remark, that the Hebrew word, translated vir- 
gin, is properly rendered matron, or woman, in more instances in the bible, 
than virgin.* That it should be so rendered here, I will show presently. 
But even admitting that mrgin is the proper rendering, does the expres- 
sion, "a virgin shall conceive," convey the idea of a miraculous concep- 
tion'? that she should remain a virgin after conception^ that she should not 
lose her viginity, in the act of conception^ If I should say, that this or 
that young virgin shall conceive and bear a son in the course of two years, 
would any one understand me as asserting that she would be visited by the 
Holy Ghost? Would not all understand me as asserting that yhe would 
be married, and conceive in the usual wayT Should I assert that some 
honest man would steal, and be sent to the penitentiary, in the course of a 
year, would T not be understood as asserting, that he who had previously 
sustained the character of an honest man, would be guilty of a dishonest 
act? Could I be understood as asserting that he would be honest after his 
theft, or that he would not lose his character for honesty, by the act of 
theft? It is a gross perversion of the text of Isaiah, to say, that he alluded 
to a miraculous conception. Again: This child was to be born, but not 
to be old enough to refuse the evil and choose the good — to tell butter from 
honey — before these two kings of Israel and Syria were to be overthrown. 
All which must have happened in the course of one or two years; for Pe- 
kah, one of these kings — the king of Israel — reigned but twenty years, and, 
in the 17th year of his reign, Ahaz began to reign in Judah. This inva- 
sion happened, therefore, during the last three years of Pekah's life. He 
was slain by Hosea. Ahaz sent to the king of Assyria for assistance, who 
CAme and slew Rezin, the other of these kings. At what particular 
time, we are not informed. But Ahaz is represented as sending for asslst- 

* For this assertion I depend upon the declaration »i those wh(v ut^deretand the He- 
brew. 



410 TU2B BIBLS 

ance immediately on being informed of the meditated invasion; and the 
king of Assyria is represented as going with his army, immediately on re- 
ceiving the invitation, to Damascus, the capitol of Syria, and slaying the 
king, Rezin. 

The Hebrew scholars tell us, that the proper translation of the passage 
is, " Behold, a woman has coiiceived," in the past tense, and not in the 
future, shall conceive. A comparison of this verse with the first four of the 
next chapter, will satisfy us that the present translation must be incorrect. 
It is admitted, on all hands, that the prophet is speaking of this same child 
in the first part of the 8th chapter. He says, he took witnesses to record. 
To record what? Not the act of conception. No one will contend for 
this; but to record the birth of the child. Who was its mother"? We are 
here informed it was the prophetess. It now reads thus: "And I went unto 
the prophetess, and she conceived and bare a child; then said the Lord unto 
me, call his name Maher-shalal-hash-baz; for before the child shall have 
knowledge to cry, my father and my mother, the riches of Damascus, and 
the spoil of Samaria, shall be taken away before the king of Assyria." The 
prophet could not have intended to say, that she conceived and brought 
forth the same hour. One thing is certain, he tells us the child was born. 
We are therefore bound, in charity, to say, that here is also a mis-transla- 
tion, as it makes the conception and birth simultaneous. It should no 
doubt be thus: " And I went unto the prophetess, who had conceived, and 
was now being delivered of a son."* We have the child born, however, 
under any translation. The prediction is therefore accomplished, and not 
to be fulfilled, in the birth of Jesus Christ. 

But you say, the mother was to call the child Immanuel. She may have 
done so. Isaiah has told us nothing to the contrary. He says, the Lord 
told him to call it Maher-shalal-hash-baz. Mary may have called her son 
Immanuel. It would have been very easy for her to have done so, and just 
as easy for Matthew to have said she did; but he has not told us so. I 
merely give it as my opinion, that Immanuel was a title given to the 
reigning king, whoever he might have been, for the reason that Isaiah 
concludes his address to Ahaz, (see VIIL 8. -Isaiah) witii the exclamation: 
»' O Immanuel.''^ " His wings shall fill the breadth of thy land. Oh Im- 
manuel." God had been the temporal monarch of the Jews. A king, 
therefore, was in the place t)f God, or God with them. The prophet tells 
us, in the next chapter, that he intends to give this child five or six more 
wonderful names, as his children were to be for sio-ns and wonders; but we 



* L^t th?ti8 tv/o verses be thus translated, and they will harmoriize. 



ITS OWN EBFCTA^TtOIf. Ill 

never hear any thing more of them. Probably he was disappointed, as 
many other fathers h,\ve been. 

Now, I ask all honest, truth-loving men, if he could have been one, who 
attempted to torture this passage of Isaiah into a prophecy of Jesus 
Christ! 

In Matthew's second chapter, he proceeds to tell us, that Christ was 
born in Bethlehem, the birth place of David, a village six or seven miles 
south of Jerusalem; that certain Magi, from some eastern country, came to 
eee him, having been led by a star; that Joseph arid Mary, being appre- 
hensive that Herod the Great would destroy their child if they should re- 
main at Bethlehem., v/ent into Egypt, and remained there till Herod's 
death; that, on receiving news of his death, they started to return, and 
having come into the land of Israel, (probably that part allotted to Si- 
meon) they heard that Archelaus, the son of Herod, had succeeded him; 
and fearing him, they dared not go into the Canton of Judah, from which 
they departed, but vvrent around another way, probably along the shore of 
the Mediterranean, and came to the city of Nazareth, in Galilee. The last 
verse of this chapter is in these words: " And he came and dwelt in a city 
called Nazareth: that it might be fulfilled which was spoken by the pro- 
phets. He shall be called a Nazarene.'* 

Let the whole chapter be read. I contend, that, in this chapter, Mat- 
thew gives us to understand, that Joseph and Mary lived in Bethlehem 
previous to the birth of Christ. This is the fair, and the only construction. 
The city of Nazareth is not mentioned till the last verse; and the expres- 
sion, " a city called Nazareth," shev^s, clearly, that it was a strange city 
to Joseph and his wife. This author speaks of the birth as being at Beth- 
lehem — does not intimate that they were on a visit, or that Bethlehem was 
not their place of residence. Why did they go to Egypt first, instead 
of Nazareth, their alleged home, at which place they could have been safe! 
H)r they went tiiere afi:erwards, instead of returning to Egypt. To what 
place in Canaan would they have returned, had they not heard of Archelaus' 
reigning! Evidently to Bethlehem. But hearing this nev/s, they changed 
their course. It is manifest, therefore, that Nazareth was not the place 
for which they had originally started from Egypt. Again. It is evident 
that Jesus had never been in Nazareth, before he was carried there, on 
this return from Egypt. It is further manifest, that he was not entitled to 
the appellation, or epitheton, of Nazarene, before he was taken there on 
this return. In short, it was, according to Matthew, by virtue of his pa- 
rents going there with him at this time, and nothing else, that he became 
entitled to this appellation. If the settlement, or domicil of his parents 
had been at Nazareth, previous to, and at the time of his birth, he would 



112 



THE BIBLE 



have been born a Nazarene, notwithstanding his birth might have happened 
at Bethlehem, where his mother was upon a visit. 

Now for Luke's account. He tells us, expressly, that the place of 
residence of these parents was Nazareth, before, and at the time of the birth 
of Jesus; that Mary was at Bethlehem, on a special business, (to be enroll- 
ed) when taken in labor; that, at eight days old, the child was circum- 
cised, (at Bethlehem, probably;) at thirty or forty days old, it w^as taken to 
the temple at Jerusalem, to be done with according to the law; and that, 
after the due performance of the proper ceremonies, the parents took the 
child to Nazareth. According to Luke, then, the child was born a Naza- 
rene. This trip from Jerusalem, direct to Nazareth, must have been the 
first one the parents made to the latter city after the birth of their son. It 
could not have been the one dtailed by Matthew, for that was from Egypt. 
Yet Matthew gives us to uaderstand, as plainly as if he had said it in so 
many words, that the arrival at Nazareth, spoken of by him, was the first 
after the birth of the child. According to Luke, the journey to Egypt 
could not have been made until after the return to Nazareth from Jerusa- 
lem. If, therefore, the child's being carried to Nazareth gave it the ap- 
pellation of Nazarene, it must have had it before it was carried there from 
Egypt, which, Matthew says, conferred it upon him. As it is plain, from 
Luke, that the journey to Egypt, if ever made, must have been after tlie 
return to Nazareth, I ask you to find a place in Luke's account, where you 
can wedge in this trip to Egypt, 

He says that Mary was delivered in a manger. Matthew says, the 
Magi found her in a house. Luke says, the parents took the child to the 
temple, directly in the face of Herod's court, where the old prophet and 
prophetess, before gome of the people, declared him to be a light to the 
Gentiles, and the glory of Israel, and spoke of him to all them that looked 
for redemption in Jerusalem. Yet Herod's jealousies were not aroused, 
nor fears excited. Matthew says, that his fears were so great, that he put 
to death all the children under two years old, at Bethlehem and its neigh- 
borhood, hoping to include, among his victims, this future king. 

These I call discrepancies — contradictions. ' " Oh, no," say your doc- 
tors, " they are not; for it is possible that the child may have been carried 
to Egypt after it was taken to Nazareth. Mary may have been on a visit 
to Bethlehem, where the w^ise men came to visit the child, after this first 
return to her own city, at which time she may have been in a house. 
Herod may never have heard of the child till this second supposed visit of 
Mary and Joseph to Bethlehem. Matthew may have known that they 
lived in Nazareth, notwithstanding he speaks of their going to a place 
tailed Nazareth. He does not say, direethjy that they did not live there." 



ITS OWN KSFUTATIO.V. 



113" 



I have already said, that mathematical certainty was not to be required of 
us. Probabilities, and probabilities only, are what we expect to arrive at 
in all our researches of this nature. I ask, then, if it is probable, that the 
child was carried to Egypt after it was taken to Nazareth'? Is it probable 
that 3Iary was on a visif? Is it probable that such a massacre could have 
taken place, for the causes alleged by Matthew, and Luke not have men- 
tioned it? Is it vrobable, that v;hat both these authors say is true? 

Let the first tv/o chapters of I^Iatthew, and the arst three of Luke, be 
read. It will be perceived, that Luke S3.ys not a vrord about the heathen 
philosophers, called the wise men by our translators — not a word about the 
flight to Egypt, or the Bethlehem massacre, but does say, expressly, that 
Joseph's residence was at Nazareth, at and previous to the birth of 
Christ. 

I have not yet defined a miracle, but will do so in some future chapter. 
It is admitted, by all of you, that a miracle is never wrought except to aa- 
sv/er some great and important purpose. 

Only Matthew and Luke give an account of the conception, birth, and 
infancy of Christ. The star that conducted the wise men, also the dreams 
they and Joseph had, in whicli they were directed to return home another 
way, and he to fly to Egypt — the appearance of the Angel to 3Iary — the 
commotion am.ong the Angels, and their information to the shepherds — the 
inspiration of Simeon and Anna — and, lastly, the conception itself, I shall 
call miracles. Let me, in passing, remark here, that they are related by 
men who could not have v.'itnessed any one of them. Luke says he writes 
from hearsay; but Matthew does not condescend to tell us that. We are 
naturally led, after reading the account of these prodigies attending the 
conception, birth, and infancy of Christ, to ask: "For what purpose were all 
these]" And the answer would naturally be: "To enable Christ to estab- 
lish his pretensions." What must be our surprise, after reading his whole 
history, to find that, in no one instance, does ho ailude to any one of them 
during his ministry; nor does he once assert that Mary was his mother, or 
that he was begotten by the Holy Ghost, although he was called upon fre- 
quently to establish his pretensions. 

Had these wise m.en visited Herod's court, having been led there by a 
star — had the birth of the child excited so much interest in the capitol, as 
that the learned Jews were consulted as to the birth place of the Christ — 
had Herod been so thoroughly convinced, that Jesus v/as the Christ, or so 
alarmed under the apprehension, that he, or his friends for him, might make 
claim to the crown, as to have perpetrated the most wanton and cruel 
butchery found in the annals of any people — ^had Simeon and Anna taken 
up the infant, and publicly declared, in the temple, that he was the lonc^ 



114 



TKB BIBLE 



looked for Prince — had these Magi worshipped the child at Bethlehem, and 
presented the mother with gold, frankincense, and myrrh — had the 
shepherds called at the stable, and returned home, telling all their ac- 
quaintances what they had seen, having informed them previously of what 
the Angel said they would see — had Jesus been taken to Egypt for the rea- 
sons alleged — and, finally, had he, when a lad of twelve years old, con- 
versed v/ith the learned doctors in the temple, and exhibited a maturity 
and strength of mind that astonished them — if all these things had hap- 
pened, as detailed by these writers, is it not probable, that he would have 
alluded to some one of them, vdien hard pressed to prove that he was some 
wonderful personage'? Yet he never does allude to, or rely upon, one of 
them These miracles were, therefore, all for nothing. To be serious. 
Is it probable they ever happened? If what these authors state be true, 
Christ had every thing cut and dried to his hand. There was no need of 
a harbinger to clear the way, and make ready a people prepared for him. 
He had only to identify himself, which he certainly could have easily done, 
especially among that people, who were so particular in the registration of 
births, as that an obscure carpenter could trace his descent regularly 
up to Adam. When those stubborn and stiff-necked Jews refused to 
believe in him, notwithstanding the miracles he was said to be daily ex- 
hibiting before them, instead of appealing to them alone, (the miracles) he 
could have appealed to facts v/hich must have once astonished the court of 
Jerusalem, and even the court of Rome, (I allude to the visit of the wise 
men and the Bethlehem massacre,) facts which must have been announced, 
and well known in farther India — facts ^Ulich, for the previous thirty 
years, must have been the favorite theme of conversation among the shep- 
herds of Judea. He could have said: " You must recollect the visit of the 
Magi, and its object. I am the person whom, guided by the miraculous 
star, they came to worship. For what did Herod slaughter the innocents 
of Bethlehem, but to include him, who was born king of the Jews, among 
the victims'? I am that person. Did not old Simeon and Anna take up a 
child, and declare to you all, that in him was the redemption of Israel? I 
am he. But eighteen years ago, your learned doctors were amazed at the 
wonderful precosity of a young lad, about twelve years old. You behold him 
in me. Your shepherds have whiled away many an hour on the hill side, in 
reciting and listening to tales told them by their fathers concerning a child, 
whose birth was announced to them by numerous hosts of Angels. I am 
he, whose birth caused such joy to these heavenly beings." No such ap- 
peals as these were made. 

It is rational to suppose, aye, and it is more than probable, that these 
wise men, on their return home, would have told their countrymen all they 



ITS OWN SBFUTJLTION. Il5 

saw and did in Judea; and how the star, after having lost ita way, went 
straight along the great public road to Bethlehem, according to the direc- 
tions of Herod- s learned men. It is more than probable, also, that the star, 
and the object of its appearance, would have been known throughout the 
Indies, and not have been forgotten for centuries; yet we do not hear that 
the first missionaries found a people there prepared for the Lord; and our 
missionaries of this day repoit to their patrons, that these Indians are still 
obdurate. Jesus need not have made these appeals. The people would 
liave put these questions to him. They would have made them the test by 
which to determine the pretensions of those Messiahs that were springing 
up, in that day, like mushroons, throughout Judea. Tliey must have been 
fully convinced, if Matthew is to be believed, that the Messiah had been 
born. Identification was all they required. 

Is it to be supposed, that a person, whose star drew the Magi from their 
far homes, and the annunciation of whose birth caused that unprecedented 
butchery, could have remained unknown, and lived in obscurity, till thirty 
years old] After reminding the reader that no author, saci^ed or profane^ 
■except Matthew, has ever alluded to this visit of the wise men, or the Beth- 
lehem massacre, I shall leave it v/ith him to determine upon the credibility 
of this writer. 

We will now compare the first chapters of Matthew, Mark, and Luke, 
with John's. The former tell us that Christ, immediately after his bap- 
tism, was taken into the wilderness, and there tempted, by the Devil, for 
forty days; and that, after John the Baptist was put in prison, he went to 
Galilee, and commenced his ministry, and, soon after, began to call his 
twelve disciples. John commences his narrative, by telling us what John 
the Baptist testified. He states, that the next day after the Baptist's in- 
terview with the Pharisees, who had been sent to ask him by what author- 
ity he baptized, he said to some of the people who were assembled at 
Bethabara, on seeing Jesus, that he was the Lamb of God; that he knew 
him to be such, because he saw the spirit of God descending upon him, by 
which sign, he who sent him to baptize, told him he might know him. 
And the next day, this John the Baptist, standing with two of his disci- 
ples, saw Jesus, and tcld them he was the Lamb of God, by which they 
were induced to follow him. One of these was Andrew, Simon Peter's 
brother. Andrew immediately leaves John to follow Jesus, and finds his 
brother, the famous Peter, and induces him to become a disciple of Jesus 
also. Tha next day, Jesus, after calling one or two more disciples, started 
for home. It will be remarked, that all this calling was at Bethabara, a 
place at least forty miles from the sea of Tiberias. 

After thic, that is, after his return to Galilee, he v»'ent with his mother, 



116 



THE BIBLE 



brothers, and disciples, to Capernaum, stayed there a few days, and went tO' 
Jerusalem — remained there during the groat feast, and then went into the 
country with his disciples, and tarried and baptized. At which time, John 
the Baptist was baptising near Salim, '■'' for he was not yet cast into prison." 
Where, in the book of John the Evangelist, can you crowd in the forty 
days' temptation? You may answer, that he does not say when Jesus was 
baptized; but that when the Baptist pointed him out to the people, he spoke 
of his baptism in the past tense, and, therefore, Jesus might have been on ' 
his return from the wilderness when the circumstances here detailed occur- 
red. Here you are met by the fact, that Jesus, according to the first three, 
did not leave the wilderness to go to Galilee, nor call a disciple, until John 
the Baptist, his cousin, was in prison. John the Evangelist, therefore, 
takes him and his disciples to Galilee, where he converts water into wine, 
at a v/edding; thence to Capernaum; thence to JerusaJem; and thence to the 
place of his baptising, during the time that the other biographers keep him 
in the woods. How will you get along with this? Again. Mark says, 
expressly, that Jesus did not go into Galilee till after John was put in pri- 
son. John the Evangeli,st says, that Jesus went to Galilee, Capernaum, 
iind Jerusalem, and to his baptising place, before John the Baptist was in 
prison. Here is a technical contradiction. Again. The three first say, 
that Andrew^ and Peter were called, while fishing on the sea of Tiberias. 
John says, they were called at Bethabara, at least forty miles from that sea. 
How are all these discrepancies to be reconciled?- 

I will here observe, that Andrew's, having previously been the disciple of 
John, appears to pass unnoticed by you all, as well as the fact, that Jesus 
haptized, w^hich is twice positively asserted by John in his 3d chapter, and 
denied but once, (in the fourth) and that denial in a parenthesis, a mark, at 
least, of its being an interpolation. I have never heard any of your divines 
preach from either of these passages. Some father, no doubt, finding it 
difficult to explain why, and in what name, Jesus baptized, made this in- 
terpolation, by which this baptism was put on the disciples, but which you 
find as difficult to explain as Christ's. 

Luke tells us, that Jesus was the last man baptized by John at Betha- 
bara. If so, he could not have been on his return (as your bishops allege) 
from the temptation, when John pointed him out to Andrew and others; for 
he did not go into the wilderness till after his baptism; and it is idle to 
suppose that John remained forty days at Bethabara, with a great crowd,' 
doing nothing. I assure you, it is impossible to find a place for this 
forty days' temptation in John's book. 



ITS OtVN REFUTATION. 117 



CHAPTER VIII. 

According to Lulo, an angel of God, by tlie name of Gabriel, a celes- 
tial heiug, one not liaving liis habitation on this earLh, visited IMary and told 
her what siiould ha,);)ea to her, viz. that the Holy S.jint, another heavenly 
beins", whetlii.a* God or not is a qLn.r;.ion yet moO'Cd by the sectarians, 
should ovorshad'tw her and c:'.u.?3 her to conceive, aad th-it the holy thing 
or person to be i)urn oflicr, shoidd be cd!ed the toii of God; tk'l he should 
be o-rev;-. aiul be c 'll'.^d the son of tbe IrgUest; that the Lord Go.u should 
give hirn the ihrono of b.'s fitbcr D.w'd^ and that she Vv'as in hii^h favor 
wi't,h i^o';y, md s^otdd be blo.-scd among woroen. 

He piso tells us tli -t !^be did conceive ('je it uato me accord'-^g to thy 
word.) by tbe Holy Glio^r; that, aft^i; tbis coi;ce,/ ';)i), she went to vv-'ther 
coiinn Erzubetb, vbodt whose conception the a-i'^-ol iiad inroroied hcv, and 
v.'bose Fcetiis levied in her womb r'c the sound of Marys- voif^o; tliat these 
co^l^in,? comiKir.'d no^'^s, nnd s.ioke o'' t'le fn i'.;e g'-eome-s of t!:oi-" sons, 
cspoc.i^'lly of .\l.T-y's. The ci •'•uiasfince?; o.t^etH'ii'g liio bh'lh and infancy 
of ihi.-J cli"!.'', h 've boi'n alro'dy noliced. jS'ow, I nsk, if it be poW.hlc. not 
^yriihdfjlc, iiir. poss^ulr.. \Mvt a moi i)cr, who kievvT tb;i;; Tie snii'it of Chid had 
ovGrsl];ido\vnd b^.; ml go ien her with child — a motb'>r, w'lo wpr-: it^d by 
this angel of (Um], \\\ i, tDe child, thus bego-ten, should be c.dled the son 
of the highest, ODtTrule over the bouse of Jacob forever — a mother, who 
felt assured, thjt tip-ough ihis son, oil genci-a- ions would c^ill her ble.-sed — 
a mother, the bh-ui of whose son, w^os announced by angel-; to the shep- 
lierds of Judea. anl by a wonderful star to the e.'^stern •^lagi, all of whom 
yi-ired her at her a'-'couchment — a mother, wIior.e husbood wns directed 
by di'il-y, to take her and her son to Egy;^.t, to presei've it from the fury of 
He.-od — a mother, whose son was declared in its infancy, by the inspired 
Simeoii and Amia, what the angel told her lie should be; I say, is it possi- 
ble, that a mother knowing, not believi/ig, but knowing that her son was 
begotten by God, or his spirit; knowing that God's angel, the mighty Ga- 
briel, had told her that he would be literally the son of God; could for a 
single moment of her Tfe, reject his pretensions or deny his assertions, 
that he was this son of God. 

Could siie. for any moment of her life, treat him or speak of him with 
disrespect, or call him a madman; however extravagant his pretensions, or 
wild his conduct might appear to every other person of sane mind 1 She 



118 THE BIBLE 

knew, that he was, in a peculiar manner, the son of God. She could not 
therefore scoff at his pretensions to this sonship. 

That Mary according to these same evangelists, and one other, did dis- 
believe in him, mock at his .pretensions and feel scandalized at his career, 
I now proceed to prove. 

Matthew, in his 13th chapter, tells us that Jesus, having been treated 
rather cavalierly at his native city, made this observartion: "A prophet is 
not without honor save in his own country and in his own house'^ (or fami- 
ly,). Mark makes him say; "A prophet is not without honor, but in his 
own country, and among his own kin, and in his own house^'' (or family,}; 
that is, he was not esteemed or honored or believed in, in his own city, 
among his own kindred, in his own family. You may say, that no one of 
these expressions necessarily includes the mother. That the brothers were 
included is certain; for John expressly says that his brethren did nof believe 
in him. It is probable, therefore, that by the v/ords kin and house or 
family, Mark intended to include his mother. I will now show, that it is 
certain he so intended. 

Matthew, Mark and Luke, all tell us, that on a certain occasion, his 
mother and brothers came to a house filled with a crowd, listening to him. 
It was told to him, by one of his auditors, that his mother and brethren were 
without, desiring to speak to him; and that he, instead of sending them a 
civil answer back, said unto him who told: "Who is my mother and who 
are my brethren;" and then extending his hands towards his disciples, 
said: "Behold my mother and my brethren; for whosoever shall do the will 
of my father, which is in heaven, the same is my brother, my sister, and 
mother." This is Matthews' version. Luke says they could not get at 
him for the crowd or press, and that his answer to the person who told him 
that his mother and brethren were without and wished to speak with him, 
was in these words: " My mother and brethren, are these, (to wit. his dis- 
ciples, who were listening to him,) which hear the word of God, and do 
it." That is, "those out of doors, there, are not my mother and brothers, 
because they do not acknowledge that my father is in heaven; you, sir, 
who say, that those standing without there, are my mother and brothers, 
are mistaken; they are not my mother and brothers, but these persons here, 
who have followed me and are now listening to me, and believe that what I 
say, is the word of God; these, and not those, are my mother and broth- 
ers. 

But Mark puts it beyond all doubt. He says in his 3d chapter, 21 verse, 
that his kinsfolk, * on hearing with what a multitude he was surrounded. 



For this word pee the margin of your l^rge Bibl? 



ITS 0\yN KEFUTATION. 119 

and how he was conducting himself, went out or started to go and lay hold 
on him; "for they said he is beside himself.". In the 31st verse of this 
same chapter, Mark lets us know, who these kinsfolk were. They were 
no other than his mother and brethren, for he says: "Then came his breth- 
ren and his mother, and standing without," &c., as detailed by Matthew. — 
The truth is, according to the accounts given us by the evangelists, that 
Jesus was well aware, in what flight his career was viewed by his kin. — 
He was, no doubt, well aware of their object in coming to the place, where 
he was holding forth. To use a familiar phrase, he smoked them; he did 
not intend tliey should lay hold of him, and put him in a straight jacket. 
And as they could not get at him, he did not intend to go to them. John 
in his 7th chapter, informs us that his brethren had jeered and insulted 
him, plainly insinuating to his face, that he was an impostor. His pre- 
tensions, according to all of his biographers, were a subject of railery with 
all the family. 

Can all these statements be true ? Can it be true that Mary was con- 
scious of all the miracles attending the conception, birth and infancy of her 
son, as detailed by Matthew and Luke, and also true, that she considered 
him a maniac, for asserting that he was, what an angel of God had vouch- 
safed to her, he should be? The thing is impossible. How could his 
brothers and sisters have rejected him "? Must not the history of his in- 
fancy have been familiar to all of them? Did the parents keep their jour- 
ney to Egypt and the cause of it and the visit of the wise men, as profound 
secrets from all their children? What became of all the gold given by the 
Magi? It is reasonable to suppose, that Mary must have kept a few 
pieces for a memento, and that tliese would have been shown to the family, 
and their history made known to them. We should naturally conclude, 
that the other boys would have been for pushing their elder brother for- 
ward, to take the station he was destined to occupy; instead of throwing 
obstacles in his way. Strange that all these primary miracles should have 
made a convert of no one in the family, not even of the mother. The 
Jew Appelles, would not believe it; neither will I. 

We never hear anything of Joseph after the sparring of his son with the 
Doctors, in the temple. 

Your teachers are sadly perplexed to ascertain who these persons were, 
that were called Christs' brothers and sisters. Some, I believe, have said 
they were Josephs' children by a first wife, the fact of his ever having 
married this first wife being assumed without the least data whatever. — 
Others say (our American Doctors universally,) that they were the chil- 
dren of the virgin's sister, whose name was Mary also, and whose husband 
was Cleopas; therefore, although called brothere, they were in fact first 



' '20 THE BIBLE 

ousins of Jesus. Now our plain people, when they see the word brothers 
m any book, underitand it to mean two male persons, who have the same 
father and motlier, or the same father or mother; and as they learn from 
your testament tlio.t Joseph did not put away his wife 3Iary, but that he 
went with her to Jerusolem every year at the passover, until JesUs was 
twelve years old, and are never mroymed of his doL'th; when they rei^d of 
the brothers aad sisters of Jesus, they, poor s,o(ils, are very aijt to think 
that these persons v/ere the sons and daughters oi' Joseph and Mary; es- 
pecially since the biographers make tlie people of Nazareth ask, if Jesus 
was not the son of Joseph the carpenter; and if his brothers and sisters were 
not living among them. Tlie words of x^Ii'or.bew are: "^Is not this the 
carpenter's son? Is not his mother called jMaryl and his bretln-en James 
and Joses, and Simon and Judasl" Can any man, learned or unlearned, 
wise or simple, doubt as to the sense or meaning of the au' hor horel Is 
it not plain, that he means to tell us, that the (Carpenter and Mary, were 
the father and mother of James and Jot-es, and >Simon and Judas, as well 
as of Jepus? 

If this is not the construction, then the people ought not to reial the 
book; for it will only miblcad them, and the claim of the Pope is well 
founded. 

Gi-anting for a moment tlmt brother does not monn brother, in other 
woi'ds, tliat these Ibar persons were not, -n truth, the brothers of Jci^^us, 
but for some reason that does not ap;)ear, were so c^'lled — I proceed to 
fc'how: First, that no one of them, according to tiie four evangelist^.-, was 
of the twelve disciples; and, secondly, tiiat Paul contradicts the whole 
four. 

You must confess that there is a disagreement between the tln-ee first 
evangelists, as to the names of the twelve disciplofj. Tiio translators 
make them ail say that the tiecond James wos the son of Alpl.ie(is, — they 
m?ke Luke say, that the loyjl Judus w;',s tho brother of 1]ji.-j James. — 
Matthew and Mark mention but one Judas, the tniitor. Their Lcbbcus or 
Thadeus, is in the place of Luke's loyal Judas; but thoy do not intimate 
that Thadeus was the son of Alpheus, or brother of James. John gives 
us tiie names of but four of these twelve, one of whicii is Nathaniel. The 
three first plainly intimate that none of tnose persons culled Christ'^ broth- 
ers, v/ere of the twelve. Juhn does mure; for in his 6th cha,<ter, he tells 
us that, on a certain occasion, some of tiiose v^^ho had followed Jesus, left 
him; whereupon he said to the twelve, "Will ye go away also] have not I 
chosen you iwelveP' John commences his 7th cha^jter in these words: 
"After these things," that is, after Jesus had chosen the twelve, "Je- 
sus walked in Galilee," &;c. John then proceeds to give an account 



ITS OWN REFUTATION- 121 

the insults offerecl to Jesus by his brethren, and by way of explanation, lie 
says : " For neither did his brethren believe in him." His brethren, there- 
fore could not have been of the twelve. 

Besides James, the son of Alplieus, there was another James, the son of 
Zebedae, who was one of the twelve; so there vveretv/o James' among the 
twelve. The author of the Acts of the Apostlcrr', says that Herod put to 
de.:,th this lattuv James, the .son of Zebcdee. He also tells us, tiiat one 
of ttiese twelve haviji;y i)rovod atruitor, aad having hung* or thrown him- 
self fi'om a precipice, nnother was chosen, V\ho was nambei'ed with the 
elevea aposUcs. These twelve then, and no others, according to Luke, 
were caJletl aposlhs. They wore, by way of eminence, called the apostles 
of Jesus Christ, to witness of his resurrection; because, says this author, 
they hiul bcea witli him fi'om the ba /cisni of John, till his ascension. — 
You by t\vs time are rciu'y to a^'.r, \vJicro tiie dhiiculty or discrepancy is, 
of which I s,)ukc. 1 W'll tvll yvw. Tho man PjmiI, ia his letter to the 
Galatia.ns, states that O;) hi.^ rcti'ra ['w< \ J,)a!ria?cu.s to .Jerusalem, he saw 
Peler and U'nic utjcr (»f lJk! cj^xisrlcs exco.t J;m nc.-, tho Lurd's hruthcr. 

Tiio argument is tl'it: ^dl t'lO cv'-igcli.-Ls agro) that James, the Lord's 
brother, \v;'.o not one of the twelve ( i^^ciidcs. Xo ono, n"t of the twelve, ex- 
cept Matl'iias, accnrdiiig to l^iiko,-C'Juid bo called (tuc of lac api^istlcs. Yet 
Paul c'lll.s Jamcj, tlic Lord's brotlier, another of the apnstles, ranking him 
with Peter. 3Iy .-ecojid pi>sitii»!i is fully sustained I ly Luke in his first 
of acts; f 'r ho say.s that, bc-ides th.e eleven di.-ciples, there were upwards 
of a luijidreil persons th<^n tit Jerusalem, who had companicd with them (the 
eleven) all the time, the liord Jesu.s went in and out among them, from 
the bai)tisin oi .lo'iii unt') tho ascensioji of Josus; mid out of thcrre o?ze, 
and but one v/fs to bo (irdaincd. Now for wiiat purpose? Why ''to wit- 
ness," says Peter, " with us (the eleven) of the resurrection." Two of 
these i'lersons, to whoin allusion had been made, and of v.'hom one was to be 
cluiscii, were j)(it iji iiomhiation. Matthias was elected. Previous to the 
final voic or di\aviiig tlio jots, they (the eleven) prayed and said: "Thou 
. L'ird, w-hich knowost tlio liearts of all men, show whether of these twtj thou 
hast ch-osen, that he may take i)art of this ministry and aposfleship, from 
which Ju(l.a3 l)y transgress-on fell." «5cc. TJie lot fell upon 3Latthias, and 
he was numbered with the eleven apOi^iles. The complement was now 
a2:"^in made up — the vacancy was now filled — no more were to be elected, 
twelve being the limit. James, tlie Lord's brother, was not one of the 
original twelve — ho was ]if>t elected; in truth, he was ineligible — he had 
not tho proper qualifications — ^lio v/as n-.^t one of thoso who had companied 
with ihem, from tlie beginning. You may reconcile Paul with the evan- 
gelists, as you best '^ar. 



122 THE BIBLi: 

The truth is, Paul appears to be ignorant of the dramatis Personse. — 
He speaks of Christ showing himself " to Ceplias, (Peter,) — then to the 
twelve;" thus giving us to understand, that Peter was not of the twelve, and 
also that there were twelve^ when according to aJl the evangelists there 
were but eleven disciples from the time of the resurrection, to the final 
ascension. 



!T* ©WN REFUTATION* 123 



CHAPTER IX. 



It lias been frequently asserted, that there is no direct technical contra* 
diction in the New Testament. I think I have already shown one, as to 
the time of Johns' imprisonment. I agree, that the assertion of a fact by one 
writer and the silence of another, as to this same fact, is not a contradic- 
tion; so the statement of Luke, that Joseph took Mary and her son direct 
from Jerusalem to Nazareth, is not a contradiction of IMatthew, who says, 
he took them from Bethlehem to Egypt. Both statements may be true. — 
Had both these authors been particular, as to time, there could have been 
no difficulty on the subject. A direct contradiction, or perfect consistency 
of statement, would have been manifest. It is difficult to find any tv/o 
authors that directly contradict each other, except as to the time at which 
the events they detail, may be said to have happened; unless one writes 
after the other, and for the express purpose of contradiction. It is not the 
business of the historian or biographer proper, to state that the nation or 
the individual, that may be the subject of his history, did not do this or 
that, or that this or that event did /loif happen. This is the province of 
the critic or reviewer. And I further agree, that there can be contradic- 
tions between two authors, as to time and place, and still the fo.cts related 
by both he true. So the statements of Matthew, Mark and Luke, that 
John was put in prison before Jesus went to Galilee, and before he entered 
upon his ministry, and the contradictory statement of John, the evange- 
list, that the baptist was not put in prison till sometime after Christ had 
entered upon his ministry, neither prove nor disprove the imprisonment of 
the baptist. So if they disagree as to the place where Christ was, and 
what he was doing during the forty or fifty days immediately preceding 
this imprisonment, one party has made a false statement; and as it cannot 
be determined which, the testimony of both is to be rejected — neither 
proving the temptation of Jesus or imprisonment of John. I need not re- 
mind the intelligent reader, that the averments of the time and place of the 
happenning of a fact may be material, and that a wilfully false averment as 
to either by a witness, in a court of justice, ma}, be perjury. 

That four or more individuals should undertake to write an account of 
the sayings and doings of another during a very few months of his life; 
and that individual a vicegerent of God from heaven; and his doings mira- 
cles; and they his special favorites and supernaturally influenced by the 
spirit, of truth; their books to be the foundation of a religion, in w'hich all 



124 THK BIBLE 

men were to be interested; and yet be perfectly regardless of time and 
place, wlien and where the facts occurred, and sayings were had, is strange 
indeed. And stranger still, that in almost all instances, where they have 
mentioned the date or laid the venae of any fact, they disagree lolo ccelo. 

First PS to concealment of time and place. Can any one tell on what 
mount, Christ is said by Matthew, to have delivered his finious sermon^ — 
It is a matter of coi-sjecture ineroly. What grcj.t wJluOi-nesy w'ls that in 
which Clirist was tempted ] \;1 a matter of h:pccu!L'iion. Accurdii'g to 
Matthew, the lirst thing (.'an.-t did, r-fiiT iio came down irom tiie moimt, 
was to cure the leper, lie iiicn gwns to Cajornpum, wiiorc ho cure,-- the 
CentL'^-'ons' servant. Artor this cure, he enters 8imon PclCv's hon,-e, (now 
John spys thut Pol or Jived in. ]f>eihs;'.ida,) and cures his wife's motb'^v. — 
Luke says that iiTter ijis iirst sormon at Naznrelh, lie wont to Capcninnm, 
where he cast out a devil, and tlien entered Peter's houFO, and cured his 
wifes' mother. No leper yet. Luke ':hen makes Iiim prPL'ch hi the syna- 
gogues of Galilee, and call Peter and others; a-xid then he ad(!s: '^"And it 
came to pa*s wlicn lie was in a ccrUdii city," &c., he cured tbe I'^per. — 
Now what cityl Were t'se rilios so numerons ni .Tudea, that LiilvO nmrt 
write in this mamior'? Wo rcrf.Mvly must uudertotoud him as saying that 
the leper was cured aftor i'^oLor's EK)ther in l-^w. Matthew expressly tells 
us, slie was cured first. Luke says the leper wns cured in a city — 
Matthew does not sny directly where, hut it must have been at the Joot of 
the mouati'in or between it a^id Capernanum. All this tra;ispi>vd, record- 
ing to Matthew, aitor the sc-mon on the mount — according to Lulie, be- 
fore. I have no liesitation in sayiug, that o.t leyst one hundred such 
palpable contradict'ons, as to time and place, can be delected in the New 
Testament. 

It may be asked, how I can detect so many disag'reements as to time, 
when I admit, there is such indehu 'tenets as to both time rnd place, in 
their narrations. I answer, from the order in which the cvciils pro narrated 
by each; as in the iustauce we have just h?.d u^ider consideraticvii, and also 
in that of curhjg tlie withered hand. I\l!.rk a^xl Luke relate it long be- 
fore the case of him called Legion, and before t'le sending out of the apos- 
tles; but Matthew after. You probably will spy, the evangelists did not 
intend that the events should follow each other in then- borks in the 
order they happened. They must have been singular historians then 
and have inteuded to deceive. Each one of these books is indepeudent of 
the other. Suppose but one had been preserved or admitted as canonical; 
Matthew's, for instance; would you have ever had any suspicion tliathe haf" 
not related the events in the order they happened'? And if Mark's booK 
had been bound r. the volume, as apocryphal, would you not have said 



ITS OWN REFUTATION. 



125 



that ]]is narration was erroneous and fake, and calculated to give us false 
impressions, as to tlie order in wliicli tlie facts followed each other'? But 
what must compel you to aclinowledge the vagueness of the first three 
writers, is, that you cannot and will not pretend to say, how long it was 
from Christ's baptism to his crucifixion. If you had had but one gospel, 
as you call it, say either Matthew, Mark, or Luke, you never would have 
had the least suspicion that it v/as more than a year, and would have de- 
nied stoutly, that it could have been more than two years, even if John's 
gospel had been preserved and declared apocryphal. I admit that the sea- 
son of the year in which the various events happened, is not mentioned by 
either of the three first; nor do they let us know at wdiat season they hap- 
pened, by referring to any of the great feasts, except the feast of the pass- 
over, at which Jesus was crucified. 

It is this vagueness whish afibrds you such fine opportunities for quibling 
and evasion. If 1 assert, that according to Slatthew, it could not have 
been more than a year from the baptism to the crucifixion; you v/ili reply, 
that it may have been three or twenty — that the evangelists wrote so 
vaguely and indefinitely, that it is impossible to determine how long it 
was — ^yet you are bound to admit, that upon a fair and a rational construc- 
tion of Slatthew's work, considered as independent of the rest, it could 
not have been more than one. John is more particular. He gives us to 
understand, that it was a little more than two years. He tells us, that 
soon after Christ's baptism, he went up to Jerusalem at the feast of the 
pasEover; that again he went up at a feast of the Jew"s — after which he 
tells us in his Cth chapter, that the feast of the passover was (again) nigh 
at hand, to which it is evident Jesus did not go. One year has now elapsed 
— but he went up after this to the feast of tabernacles — was there again 
at the dedication feast. And lastly, he went there at the passover, when 
he is put to death; this makes the tw^o years. It appears, that there was 
one feast of the passover he did not attend. 

What I wish to call the reader's particular attention to at this time is 
tliis, that at his first visit to .j'erusalem, according to John, he drove the 
money changers out of the temple. This was two years before his cruci- 
fixion; but according to the other three, this piece of lawless violence 
happened during the feast at which he was crucified. They give us not 
the least intimation that he attended any other. The only fetch, that can 
be resorted to here, in order to avoid a fatal discrepancy, is, that he might 
have overthrown the tables twice. But is it probable that he ever did, 
even once? He could not have done it, if he had been a peaceable man; 
for tliese persons wliom he is reported to have disturbed, were about a law- 
ful business, in a lawful jdare. They were not, as many sunpose, in the 



126 TJIE BIBLE 

temple proper — in the holy place, or the holiest of all; but in that row of 
buildings called the porticoes, surrounding the court of the Gentiles; which 
buiidings were rented out no doubt by the proper authorities, to individuals, 
for' the purpose of prosecuting their various occupations, in the same man- 
ner as the apartments in the Palais royal in Paris, are at this day. The 

.-moriey changers and cattle dealers, were not on ground held holy, even by 

;the most pious or superstitious Jew. What right had he then, as a man; 
for.lie was now acting as such according to your own notions; to disturb 

rthese people in their lawful occupations, and commit violence on their per- 
sons? You must either admit that he did not do it, or, that he was acting 

•the part of a ruffian. 

At least nine out of ten of our people, liken the temple to one of their 
buildings called churches, and believe that these money changers and cat- 

" tie, dealers were in the broad aisle, counting their cash, and making con- 
<tract6 for the sale of beef. They are fully persuaded t*hat Christ, when 
heis^said to have preached in the temple, went up into the puipit of a 
regularly built church, took his text, and made a formal sermon to a large 
and attentive audience. Wliereas the place at which he must have preach- 
ed.,'4f he preached at all, was much more public than the Park or the Bat- 
tery in New York, or Washington square in Philadelphia. This temple, 
by which was meant an inclosure much larger than either of the aforemen- 
tioned public walks, was a place of resort for men of business, as well as 
for those devoted to pleasure and amusement. 

Many fanatics have been found in this, our day, preaching in markets 
and other public places. We all know in what estimation these street 
preachers are held. 



ITS OAVN REFUTATION. 127 



CHAPTER X. 

I will now take up the great fact of the Testament, on which your re- 
ligion rests; and if I do not show a palpable contradiction between Matthew 
and Luke, as to place — the place where Christ is said to have appeared 
to his disciples, after the resurrection, I will confess my inability to under- 
stand the plainest proposition. Matthew tells us, that Jesus told his dis- 
ciples more than once, that he should be put to death, but would rise again; 
and he 07ice told them, that after he was risen, he would go before them 
into Galilee; (now remember that Galilee is forty or fifty miles from Jerusa- 
lem.) He is crucified on Friday — probably put upon the cross before mid- 
day; from which time, Matthew says, there was darkness over all the land, 
till 3 o'clock, P. M. (the ninth hour,) when he died. Joseph of Arimathea, 
(a town some twenty or thirty miles from Jerusalem,) who had been a secret 
disciple of Jesus, petitioned Pilate, the Roman Governor, for permission 
to take the body — which being granted, he took it down and placed it in 
his own new vault, at Jerusalem; where he did not live. We pass over 
other particulars, as they are not material to our present question of dis- 
crepancy. On Sunday morning, about daylight, as two women were ap- 
proaching the vault, an angel came down and opened it; and turning to 
the women said: "Ye seek Jesus, who was crucified; he is not here; for 
he is risen, as he said; come see the place where the Lord lay: and go 
quickly, and tell his disciples that he is risen from the dead; and behold, he 
goeth before you into Galilee; there shall ye see him, lo, I have told you." 
That is, "Jesus is on his way to Galilee, as he said he would go there after 
his resurrection. Now run and tell his disciples all this, that they may 
immediately start for that district, if they intend to see him; for they must 
go there in order to see him; and they ought not to keep him waiting 
there." The women obeyed orders, and did run to bring the disciple* 
word. 

Now why the necessity of this great haste, if Jesus was to remain in 
Jerusalem a week, and have frequent interviews with these disciples] In 
truth, what the necessity of this message at all, if Jesus was not on his 
way to Galilee!- Did the angel state a falsehood, when he said that Jesus 
was on his way to Galilee! Did he intend to send these eleven disciples 
on a Tom-fools' or an April-fools' errand; holding out to them, as an in- 
ducement to go to Galilee, that Jesus was on his way thither; knowing a^ 



128 



THE BIBLE 



the same time that he was not and did noi contemplate going'? Did he not 
intend that they should start immediately'? If they liad started, they 
could not have been back tliat same day. They did start as we shall see 
presently. I said the women obeyed orders, and did run to carry the disciples 
word, not only that Jesus had risen, but that he was journeying (upagon) 
to Galilee — the communication of this latter circumstance, to the disciples, 
seemed the great object of the angel's anxiety. On their way, the women 
fell in with Jesus. He told them just what the angel told them, viz: "Go 
tell my brethren that they go into Galilee, and there they shall see me." Was 
not this equivalent to saying: "Tell my brethren if they wish to see me, 
they must go to Galilee; for they can see me no where else; as I told 
them, before my crucifixion, I would go before them to Galilee, after my 
resurrection." Is it not evident he had not yet seen them, and also, that 
he did not expect or intend to see them, till he should see them in Galilee; 
Else, why send them this word'? Did not he intend they should go there'? 
If he intended to see them in Jerusalem, that same day, why send them 
word they must go to Galilee to see him'? The women left Jesus to go to 
the disciples. Here Matthew takes occasion to narrate v/hat occurrrd be- 
tween the chief priests and the guard; and im.mediaiely after finishing this 
narration, he adds: "Then (to w^t, that same day) the eleven disciples went 
away into Galilee, into a mountain where Jesus had appointed them. And 
when they saw him, they v/orshipped him: but some doubted. And Jesus 
came and spake unto them, saying. All power is given unto me in heaven 
and in earth. Go ye therefore, and teach all nations; baptizing them in the 
name of the Father, and of the Son, and of the Holy Ghost; teaching 
them to observe all things whatsoever I have commanded you: and, lo, I 
am with you always, even unto the end of the world." The autiior 
intends to say, that some worshipped him, and some doubted. 

Wliy did the disciples go to Galilee'? Was it not because the women 
had told them v/hat the angel and Jesus had enjoined upon them, to tell 
them'? Can any other reason be given? Does not the author intend we 
shall so understand him'? 

I ask these questions, apprehending you may invent some other reason, 
why they v^^ent to Galilee; merely because Matthew has not said expressly, 
that the women did see the eleven, and deliver the message. But if you 
deny that the women did see the eleven, and deliver the message, I will 
bring up Luj^e against you, who says they told all these things to the eleven, 
and all the rest. Why did some doubt, if they had seen him before'? I 
submit it to the ingenuous reader, if, from the very terms in which this 
interview is stated, it is not manifest, that the author intended to be under- 
stood that this was the Jird interview after the resurrection. I also ask 



ITS OWN REFUTATION. 129 

liim if, in his opinion, there can be tJie least doabt that the author in his 
two last verses, did not intend to be understood, that it was also the 
last. 

Now for Luke's statement. He tells us, that on the same day that 
Jesus rose from the dead, two men who had followed him from Galilee, 
were going to Emaus — he fell in company with them — they did not know 
him — when they arrived there, (not yet knowing him,) they asked him to 
take a late dinner or an early supper with them — ^!ie fmally assented — at 
the table they recognized, him, and mimediaiehjy "that same hour" they re- 
turned to Jerusalem, where they found the eleven, (v/ho according to ■Mat- 
thew, had started for Galilee,) and began to tell them, what they had seen, 
and while they were making this communication, to wit. on the day and 
year aforesaid; to wat. on the day of his resurrection; to wit. at Jerusalem; 
Jesus appeared, and stood in the midst of them; and they were aiirightcd 
and supposed they had seen a spirit. Docs not Lulie mean to be under- 
stood, that this was th.2 first interview with the disciples, after tlie resurrec- 
tion'!- 

As I am arguing this question on the supposition, that a resurrection is 
not a miracle, being satisfied there is not sufScient testimony in this case, 
to establish any disputed fact; I am bound to admit that he may have risen 
from the dead, notwithstanding this discrepancy; but you must also admit, 
that this testimony has not the least tendency to establish the fact. The 
burden of proof lies on you — the man must be supposed dead, till your 
witnesses prove him alive. They make their statements all averring from 
hearsay, except one, (John) that the body was missing from the sepulchre. 
But this is not sufncient to prove that it was reanim.ated; nor v/ould the 
general averment, that he was alive, be sufScient. The witnesses appear 
to be aware of this, and therefore each of them goes into a detail of the 
particulars, as to the time w^hcn, the places where, and the persons by 
whom Jesus was seen alive, after his crucifixion. We have seen how two 
of them directly conflict with each other, as to the place where he was first 
seen, and whence he ascended. I say, whence he ascended: for it is mani- 
fest that ]Matthew intends us to iniderstand that he ascended immediately 
after his interviev/ wrtli the eleven, at Galilee. Luke is express, that he 
ascended from Bethany, a suburb cf Jerusalem, and on the very night after 
his resurrection. The statements of these persons therefore prove nothing. . 
Their confliction destroys tiie force of both. 

Take a familiar case, by way of illustration. Doctor A is charged with 
cutting up a body, that ha,d been buried. Two witnesses appear against 
him — they both state tha t the grave was opened, and the bcdy missing 
but do not pretend they saw the doctor open tlie grave, or take the body 



130 



THE BIBLE 



away. (You will bear in inind, that no one, not even the angel, avers he 
saw Jesus rise, or come out of the tomb.) But one says he saw the doctor 
cutting up the identical body in Georgetown, D. C. — that he (the witness) 
waited there till the doctor had finished the operation, and boiled the bones; 
and that he (the Doctor) then packed them in a trunk, and took them to 
Baltimore. The other says as positively, that he saw him cutting it up at 
Bordentown, N. J., and boil the bones, &c., and then start with them for 
Philadelphia. Would any jury convict upon this testimony; both witneses 
being upon an equality, as to reputation] They would not be authorized 
to believe even that the grave had been broken open; much less, that the 
doctor was guilty of the charge alleged against him. 

We will now take up Mark. He appears to be a writer of great brevity 
— despatches things at once — seldom lays venues, or gives dates. I have 
agreed for the present, to admit that he wrote the book bearing his name, 
but he certainly must have had some one to help him write the last chapter; 
or he must have copied from two manuscripts, as he has given us two dis- 
tinct versions of this affair of the resurrection; for we find two distinct 
headings or commencements. Thus far I must qualify my admission. In 
the first account, he appears (appearance only) to follow Matthew, till the 
close of it; when he contradicts him and Luke, the latter, in so many 
words — a flat negation. 

Let us compare the first few verses of 3Iatthew's and Mark's last chap- 
ters. Matthew says: "In the end of the Sabbath, as it began to dawn 
towards the first day of the week, came Mary Magdalene, and the other 
Mary, to see the sepulchre." Mark says: " And when the Sabbath was 
past, Mary IMagdalene, and Mary, the mother of James and Salome, had 
bought sweet spices, that they might come and anno'uit the body; and 
very early in the morning, the first day of the week, they came unto the 
sepulchre, at the rising of the sun." Both agree; in fiict, they all say that 
Mary Magdalene was along. Matthew says the two Marys went to see 
the sepulchre. Mark says, they went to spice the body. Both say, that 
these women saw it put in the tomb. Then why did they want to go to 
see if? for you assert, and quote John to support you, that none of his fol- 
lowers expected him to rise. 

If hard pushed, you may quote from Luke, for the same purpose. True, 
he asserts that Jesus told these disciples that he would be put to death, 
and rise again; but he takes special pains to add, that they did not under- 
stand a word he said. Was there ever the beat of this? Jesus, it is 
said, spake as never man spake! Luke certainly wrote as never man 
wrote. He makes Jesus hold the following language to his disciples: 



ITS OWN REFUTATION. 131 

"Then he took unfa him the twelve; and said unto them, Behold, we go 
up to Jerusalem, and all things that are written by the prophets concerning 
the Son of man shall be acomplished. For he shall be delivered unto the 
Gentiles, and shall be mocked, and spitefully entreated, and spitted on : 
and they shall scourge him, and put him to death; and the third day he shall 
rise again." 

Nothing can be more plain and intelligible than this; yet in the follow- 
ing verses he tells us, that these disciples understood none of these things 
— that this saying was hid fi'om them; neither knew they the things 
that were spoken. (See Luke 18. 31-35.) 

Luke does not intend to be understood, as attributing their inability 
lo know these things, to their natural stupidity; but to some charm brought 
over them by Jesus. He represents this son of God, as converting his 
auditors into mere blocks of wood, or figures of wax; and then making 
or pretending to make important communications to them. 

Who could have told Luke what Jesus said on this occasion? Certainly 
no one of these spell-bound disciples, from wiiom the w^hole speech was 
hid. None else were present to hear this saying; for, Jesus look unto 
him the twelve, and spake to them, and them only. This is a hard question 
to answer; is it not? 

What trick, what device, what starting hole can you here find out, to 
shield your evangelist from the open shame of asserting, without tlie least 
proof or testimony whatever, except the impudent assumption that this 
holy man wrote at the dictation of the divine spirit? 

To resume the argument, let me ask, why this visit on the part of these 
women, at this unseasonable hour, merely to see a tomb they had seen be- 
fore? Let us see, if Mark's pretence, for this untimely visit, will bear the 
test of examination. He also admits, that these same women had seen the 
body laid away; yet they went on Sunday morning to spice it. Why w^ant 
to buy spices to anoint it, w^hen acrording to John, they must have seen it 
wrapped up in a hundred pound weight; enough in all conscience, to per- 
fi.irae any corpse of common dimensions. 

Matthew in continuation, " And behold there was a great earthquake, 
for the angel of the Lord descended fi'om heaven, and came and rolled back 
the stone from the door; and sat upon it. His countenance was like light- 
ning, and his raiment as white as snow; and for fear of him the keepers 
did shake, and become as dead men." 

Mark: "And they, the women, said among themselves, who shall roll 
away the stone from the door of the sepulchre? and when they looked, they 
saw that the stone was rolled away, for it was very great; and entering 



132 THE BIBLiS 

into the sepulchre, they saw a young man sitting on the right side, clotlicd 
in a long white garment; and they were aflriglited." 

JMatthew gives us to understand tliat the earthquake happened, and the 
angel descended and rolled away the stone and sat upon it, at the time 
the women were approaching the sepulchre; so that they saw the descent 
of the angel, and removal of the stone, as well as the shining garments. — 
You cannot change the tense of these verbs into w^hat is called the plu- 
perfect, so as to make the text read, "and behold there had been a great 
earthquake — the angel had descended — had rolled," &c.; for neither the 
Greek text nor the sense will authorize it, as you must continue the same 
tense throughout; and then it would read: "and had sat upon it, his gar- 
ments had been shining," &c. Mark represents the women as having 
arrived after the descent of the angel, and the roiling av/ay of the stone, 
and sitting upon it; for he says, they found it rolled av/ay, and the angel 
had changed his position, and was sitting within the sepulchre, and not 
upon a stone, on the out side of it. Mark's, as well as Luke's and John's 
silence, as to the earthquake and setting of the guard, does not poisitively 
disprove them; but I ask, if it is not probable, they would have mentioned 
such important facts; important to their cause, if they had happened. — 
Matthew again: "And the angel said unto the women, fear not ye, for I 
know ye seek Jesus, which v/as crucified. He is not here, for he is risen, 
as he said; (foretold ) come see the place where the Lord lay. And go 
quickly and tell his disciples that he is risen from the dead; and behold he 
goeth before you into Galilee, there shall you see him." Mark puts almost 
the same words into the angels mouth. Tis true, he adds the name of 
Peter. "Tell his disciples and Peter," &c. One of your standard writers 
explains, by saying: "it is a notorious fact, that Mark wrote under this 
apostle's direction — from his information," &c. Hov/ came this notorious, 
and how dees this author know it. Some men pretend to knov/ more about 
the evangelits, than they ever intended they should. 

]Matthew again : " And they (the women) departed quickly from the 
sepulchre with fear and great joy, and did run to bring the disciples word." 
Luke: (24. 8.) "And they (these same women who had been to the sepul- 
chre, and had the interview with the angel,) remembered his (the Lord's) 
words, and returned from the sepulchre, and told all these things to the 
eleven, and to all the rest.^^ Mark: "And they (these same women, (went 
out quickly, and fled from the sepulchre, for they trembled and were 
amazed; neither said they anything- to any man, for they were afraid." 

Here is a flat contradiction — a technical issue — an afTirmation on the one 
side, and a negaticsn on the other. 



ITS OWN REFUTATION. 



133 



I have now quoted all of Mark's first version, and will proceed to his 
second; or what I say, is his second, commencing at the 9th verse of his 
last chapter. It is as follows: "Now when Jesus was risen early on the 
first day of the week, he appeared first to Mary Magdalene, out of whom 
he had cast seven devils; and she went and told them that had been with 
him, as they mourned and wept." 

Now if the reader will refer back to the first two verses of this same 
chapter, he will be convinced that Mark is commencing in the 9th, an ac- 
count of the resurrection de novo. I proceed to show, that the first eight 
verses of his last chapter have either been interpolated, or that he must 
have been a compiler merely, and misplaced them. This 9th verse, just 
quoted, should have been the first, in other words, should have followed the 
last verse of the I5th chapter, to which it has immediate relation. The 
reader will observe that the most important word in this verse, to wit, 
Jesus, is in italics, and therefore not found in the original — a strong cir- 
cumstance to show that the ver^e is out of its proper place. If the transla- 
tors had supplied the word he instead of Jesus, they could with propriety 
have been asked to whom this pronoun /le, related; for it is certain there 
is no immediate connexion between this verse and the preceding 8th verse; 
and the only antecedent of the pronoun he, in this 8th verse, is the indefi- 
nite any. 

It will be necessary to inform those unacquainted with the Greek and 
Latin languages, that it is not necessary in those languages, to use the 
pronouns /and he, as w^e do in English. The ending of their verbs indi- 
cates what pronoun must necessarily be understood. For example: Amo 
in Latin, and agapao in Greek, mean 1 love; but there is no Latin or Greek 
word in either instance for /. Ego is in both languages, the word for /. 
We will take the case before us for proof. The last verse of the 15th 
cliapter, is, in English in these words: "And Mary Magdalene, and Mary 
the mother of Joses, beheld where he was laid." Now there is no word 
for he in the original, in this verse, but the very ending of the verb was 
laid, in the Greek, indicates or carries with it [ex vi termini,) the pronoun 
he; and it was not necessary for the translators to have intimated that this 
pronoun was not in the Greek, by putting it in italics. So, if this 9th 
verse of the 16th chapter, had followed the one just quoted, there would 
have been no necessity of italicising any word in it. It would have com- 
menced thus: "Now when he was risen," &c, — the pronoun he relating to 
the same person, .that it did in the last verse of the 15th chapter, viz: 
Jesus. Again. I assert that the 9th verse upon its face, is a commence- 
ment of a narration de novo. Inspection is all that is necessary. Argu- 
ment is usolSF?. 

K 



134 THE BIBLE. 

Had we never read this chapter in our childhood, the position for which 
I am contending, would be readily admitted. I will, however, state a 
similar case: 

"On the first day of January, early in the morning, 1835, the ship Good 
Intent, got under way at the port of New York, bound for Liverpool, having 
on board as passengers, Mary Magdalene, and the other Mary, and was 
capsised in a squall soon after leaving the Hook, when all on board perished, 
except the two Marys, who swam to shore; but were so exhausted, that 
they could not and did not relate to any one the least particular of the ship- 
wreck. 

"Now when the ship Good Intent, left the port of New York, early in 
the morning, on the first day of January, 1835, she was lost just out side 
the Hook, and all on board perished, except Mary Magdalene, who caught 
the long-boat, and returned safe to port, and related all the particulars of 
the shipwreck, to all the persons concerned in the vessel or cargo." 

It reminds me of the Yankee witness, who, on being interrupted by the 
counsel, would commence his story anew: "Capt. Rice he gin a treat." — 
To the credit of the Yankee, it should be remarked, that his tale as far as 
he was suffered to proceed, was, in each instance, most provokingly identical. 
Your standard writer, Mr. West, acknowledges that there is an apparent 
discrepancy between Matthew and Mark, as to the time of the arrival of 
the women at the sepulchre. But he, of course, contends it is only ap- 
parent; and that Matthew's account should be read as if in the pluperfect 
tense, thus: "And there had been a great earthquake, for the angel of the 
Lord had descended and had rolled away the stone from the door, and had 
sat upon it;" for he labors to prove that the appearance of the angel sitting 
on the stone, mentioned by Matthew, was to the keepers only; that is 
Matthew must be understood to say, that the angel's garments had been as 
white as snow, and his face like lightning while frightening the soldiers, 
but that he had gone into the sepulchre, and had assumed a milder aspect 
at the time the women came up. As lord Mansfield has said in another 
case: "This is a matter of construction merely — all men can judge of it;' 
and (I add,) ought to treat with contempt him who will assert, that Mat- 
thew intended to be understood as saying, that the angel was not sitting on 
the stone, when he addressed the women. But we will examine this 
writer's arguments a little fiirther. He says the expression of the angel 
in Matthew: "Come [dute, which might more properly be translated come 
hither) see the plaee where the Lord lay;" is proof that he was in the 
sepulchre when he used it; and therefore he argues there is no disagreement 
between Matthew and Mark — the latter of whom says expressly, that the 
a.ngel was in the sepulchre. This is presuming that the women could not 



)TS OWN REFUTATION. 135 

have looked into the sepulchre from the stone on which the angel was 
sitting-, or from any place outside of it; yet John says that he, while on 
the outside, by stooping, saw the linen clothes lying, and when he entered 
it, he saw nothing but the napkin. And Luke tells us that Peter "stoop- 
ing down saw the linen clothes laid by themselves, and departed wonder- 
ing;" though John says that Peter "entered in," &c. The expression 
"Come and see the place where the Lord lay," cannot help him out of 
the difficulty. 

To end this argument and show that there is a discrepancy in this small 
matter, let Mark be heard. He says expressly, that the angel was in the 
sepulchre, and in a sitting posture, when he addressed the women, and 
that he did not address them until they had also entered into the sepulchre. 
IMatthew says come and see, clearly showing that the women were outside 
when he addressed them. Mark says see or behold only, they having 
already entered. 

Our author also lays great stress upon the Greek word exelthousai, trans- 
lated in Matthew departing, and in Mark going out of, as if this word 
nmst or does always mean going out of a tomb or a cellar. 

This writer speculates upon the objects the angel had in view, and tells 
us he assumed a most terrific aspect, a face like lightning, in order to fright- 
en the soldiers into fits of swooning; and when this was- effected, he 
clothed his face with smiles, that he might not terrify the women and other 
disciples, who were to flock there that day. And he adds "This supposi- 
tion is neither presumptuous nor unreasonable." Why did they wish to 
flock there that dayl Can this author tell us? As a specimen of the mode 
of reasoning of your champions and standard authors, I will copy several 
sentences from this v/riter. 

"In the latter, (Matthew's gospel,) indeed, this angel is also painted 
with a "countenance like lightning," and the keepers are said to have 
trembled, &:c., for fear of him. The purpose of this angel's descending 
from heaven seems to have been, not only to roll away the stone from the 
mouth of the sepulchre, that the women who were on their way thither 
might have free entrance into it, but aiso to fright away the soldiers who 
were set to guard it; and who, had they continued there, would certainly 
not have permitted the disciples of Jesus to have made the necessary in 
quiries for their conviction, could it be supposed that either they or the 
women would have attempted to enter into the sepulchre, while it was sur- 
rounded by a Roman guard. For this end it is not unreasonable to suppose 
he might not only raise an earthquake, but assume a conntenance of terror, 
and afl^er it was accomplished, put on the milder appearance of a young 
man, in which form the women, as St. Mark says, saw him 'sitting withiu 



136 



TUB BIBLi: 



the sepulchre, on the right eide.' This supposition, I say, is neither un- 
reasonable nor presumptuous. For, although to argue from the event to 
the design or intention may, in judging of human affairs, be deceitful or 
precarious, yet in the actions of God, the supreme disposer of all events, 
it is most certain and conclusive." 

He describes the angel, as playing his several parts, like Matthews 
in the stage coach, or Alek Drake in Three & One, and all for the purpose 
of frightening the soldiers, so that they would not prevent the women and 
disciples from entering into the sepulchre, and seeing — Seeing v/hat?- not 
the reanimated body of Jesus, but his grave clothes; and believing — Be- 
lieving whaf? not that Jesus was alive, from seeing and handling him, 
but from the report of the angel, which report and the circumstance of the 
body being missing, would not have been sufficient to have convinced them 
that he had risen; for, from the accounts of all the evangelists, it was 
deemed requisite that Jesus should show himself to the disciples, in order 
to their belief in his resurrection. This stage trick at the sepulchre, on 
which our author lays so much stress, and to which he attaches so much 
importance, was all to no purpose. He himself believes, that Jesus rose 
from the dead, because it is said the apostles saw him alive after his death, 
and not because this angel is reported to have said he was risen. But it 
is the last sentence of the quotation, to which I v/ish to call the attention 
of the reader. "To argue," says the writer, "from the event to the design 
or intention, may in judging of human affairs, ^be deceitful or precarious, 
yet in the actions of God, the supreme disposer, &c.; it is most certain 
and conclusive." For whom or to whom is this man writing? With 
whom is he debating? With christians? They must necessorily believe " 
in the resurrection. No, he is debating with infidels; and behold his im- 
pudence. I have no other name to give his bare foced petitio principii 
here; as he takes for granted that this being that is said to have rolled 
away the stone, was an angel of heaven, and that what he is reported to 
have said and done, were the saying and doings of God, the supreme dis- 
poser of all events. How can vv^e argue with such men, who trample upon all 
rules of logic, and settle questions by their own ipse dixits? The writer 
has here settled the question. Why then write hundreds of pages to prove 
the resurrection, after he has taken for granted, that a being, who, he says 
or takes for granted, was an angel from heaven and mouth-piece of God 
Almighty, had declared that Jesus had risen from the dead. It is by such 
argumentation, that your system offacts has ever been, and still is support- 
ed, as is plain and manifest to him who reads your standard authors. 

Mark in his second version follows Luke — alludes to the two v/ho went 
to Emmaus — says that Jesus after that, appeared to the eleven as they sat 



ITS OWN REFUTATION. 137 

at meat — no day or place mentioned. After giving- us Christ's parting in- 
junction to Iiis disciples, he concludes as follows: "So then, after the Lord 
liad spoken unto them, he vv^as received up into heaven, and sat on the 
right hand of God." He here speaks of these heavenly transactions in 
the same positive and confident manner, that he does of the events that 
occurred in our week-day world. Hov/ did he learn whether he sat upon 
the right hand or left hand? What did he know ahout heaven or its lo- 
cality? You apply the universal solvent here, namely, inspiration, which 
puts an end to all argument, and by the application of which you confess 
your inability to support your cause by sound logic. 

Another argument, common in the mouths of all of you, even of your 
learned bishops, is this: "What, not believe that he rose, when he was 
seen by so many?" Which is equivalent to: "V^hat, not believe he rose, 
when he did rise?" For if he was actually seen alive, by even one person, 
he certainly must have risen. After being driven from this assumption, 
they change the question to som.ething like this form: "V/hat, not believe 
that he rose, when we have so many witnesses, namely, the one, two, 
three, four or five women; the men that went to Emmaus, the rest that 
were with the eleven at Jerusalem, and the five hundred that Paul" speaks 
of. All these are witnesses? witnesses to us? from not one of whom have 
wa a scrip of a pen; and of the eleven, there are but five who can be called 
witnesses, viz: Matthew, John, Peter, James and .Tude. In this manner, 
witnesses can be increased to any number. If I should tell you, that a 
perfect orange grew and ripened at the end of my finger, which I plucked 
and ate, you would not believe. Should I afiirra further that five hun- 
dred men saw it, you would still be sceptical, and ask ma to bring forward 
my five hundred, that you might inquire of them. 

Had my father once acted on the principle for v/hich you contend, I 
should, when quite a lad, have escaped a flogging. I told him that I could 
not find the cows, for which I was sent; and fearing him more than I ought, 
(he was a good man though,) I told him that Ben Remington helped me 
look for them, and that he could not find them. My father did not yet 
consider Ben as a witness, that they could not be found in their usual range;, 
but went and inquired of him, v/hen lo, Ben told him, he had not seen me 
that day. The consequence I have already intimated. 

We will nov7 give Luke's last chapter a more particular exam-ination, 
with a view to ascertain the time of Christ's ascension. Here, as in Mark, 
it is a matter of construction merely — all men can judge of it. I am 
justified in the assertion, that this chapter is a well connected and a con- 
tinuous narration. V\^c have his positive assertion, that the two men went 
out to Emmaus on the day of the alleged resurrection, tlmt they ate or 



138 THE TJir.LE 

sat down to a late dinner or an early supper at Enimaus with Jesus. — 
Was not this dinner or sup]:>er on the day of the resurrection? While at 
this meal Jesus was made known to them, and they rose up that same hour, 
and returned to Jerusalem and found the eleven gathered together. Was 
not this returning and finding on the day or evening of the resurrection? — 
And they told what things were done on the way, and how he was known 
of them in the breaking of bread, and as they thus spake or while they 
were thus speaking, Jesus himself stood in the midst of them, and saith: 
•'Peace be unto you; but they were terrified and affrighted, and supposed 
that they had seen a spirit." V7as not this relation of the things that 
Iiappened on the way, this standing in the midst and fright of the persons 
present, on the day of his resurrection? And he said unto them, why are 
ye troubled, and why do thouglits arise in your hearts; behold my hands and 
my feet; that it is I, myself — handle me and see; for a spirit hath net flesh 
and bones, as ye see me have. Is not this a continued speech, all made at 
one time; and was not that time the day of or the evening after the resurrec- 
tion? And when he had thus spoken, he shovy'ed them his hands and his 
feet. Vv^as not this exhibition of his hands and feet, on the day of or 
evening after the resurrection? And while they yet believed not for joy 
and wondered, he said unto them: have ye here any meat? and they gave 
him a piece of a broiled fish, and of an honey comb, and betook it and did 
eat before them. Were not this inquiry for meat, and their presenting him 
with fish and honey and his eating, all on the day and year aforesaid? And 
he said unto them, these are the words that I spake unto you while I was 
with you, that all things must be fulfilled which were v\^ritten in the law of 
Moses, and in the prophets and in the Psalms, concerning me. Is there any 
break here? Was not this speech made on the day and year aforesaid? — 
Then opened he their understanding, that they might understand the scrip- 
tures; and said unto them: Thus it is written, and thus it behoved Christ 
to suffer and to rise from the dead the third day, and that repentance and 
remission of sins might be preached in his name among all nations, begin- 
ning at Jerusalem; and ye are witnesses of these things. Was not this 
speech made on the day and year aforesaid; to wit, on the day of the resur- 
rection? And behold I send the promise of my Father upon you; but tarry 
ye here in the city of Jerusalem, until ye be endued with power from on 
high. Is not this a continuation of the speech last quoted, and was it not 
made on the day and year aforesaid? x\nd he led them cut as far as Bethe- 
ny, and he lifted up his hands and blessed them. And it came to pass 
while he blessed them, he was parted from them and carried up into heaven. 
Is there any break here? Is there the least intimation that this leading out 
and ascension, were not on the day and year aforesaid? Can any man 



ITS OWN REFUTATION. 139 

honestly assert, that we can understand, ti'om this chapter that there were 
forty days between the resurrection and ascension] 

I have been thus particular and tedious, for the reason, that you all 
say, there is no discrepancy between this account and the one in the first 
chapter of Acts; where, it is said, Christ was seen forty days by his dis- 
ciples, after his resurrection. As this latter book is dedicated to Theophi- 
lus, the same man to whom Luiie's Gospel is dedicated; and as it refers to 
a former treatise, Luke is said to be its author; and therefore it is concluded 
tiiat the first chapter of Acts is an explanation of the last of Luke's Gos- 
pel. The better conclusion is, that the latter is a contradiction of the for- 
mer. This conclusion cannot be avoided, unless yoa say that Christ was 
backwards and forwards from and to heaven, for forty days previous to what 
was said to be his final ascension. It will be recollected, that Paul says 
Jesus visited and spoke to him, two or three years after all this. 

I will call the readers attention to two expressions in this last chapter of 
Luke, viz: the injunction of Christ, that his disciples should not leave 
Jerusalem and their compliance with it. Now John tells us they did 
leave Jerusalem, and return to their original occupations; and that Jesus 
appeared to Peter and six others, wliile fishing- on the sea of Tiberias. 

We Will now recapitulate. Matthew mentions but two women tliat 
went to the sepulchre. Mark in his first version tv/o — in his second one* 
Luke three with an et cetera. John but one. Matthew says they went 
to see the sepulchre. Mark in his first version, to anoint the body — in his 
second, no object mentioned. Luke, to anoint the body. John mentions 
no object, but tells us that Joseph and Nicodemus wrapped him up in a 
hundred pound weight of spices. 3Iattliew says they saw the angel sitting 
on a stone outside the sepulchre. Mark, sitting inside the sepulchre. — 
Luke, two angels, and probably inside. John's woman saw none. Matthew 
says his women saw Jesus before they went to the disciples. Mark in his 
first version does not say they saw Jesus at all— in his second, his woman 
saw him before she went to the disciples. Luke does not mention the im 
portant circumstance of their seeing Jesus. John says that his woman, 
on seeing the stone rolled away, ran and told Peter and himself, then met 
Jesus in a garden, and then told the eleven. Matthew says his women 
ran to tell the disciples what the angel and Jesus told them. Mark says 
they did not tell it to any body. Luke says they did tell ail to the eleven, 
and the rest. John's woman was also communicative. Matthew men- 
tions the guard and the earthquake. The others say nothing about either. 
Matthew says he first showed himself to his disciples in a mountain in 
Galilee. Mark mentions neither time nor place. Luke says Jerusalem, 
and in the evening after the resurrection. John does not specify the 



140 THE lUBLE 

place, but tho tlmo VvMs the cvcninir after the resurrection. Matthew, 
Mark and Luke mention hut one appearance to the disciples. John three. 
Matthew says, Jesus and his disciples started for Galilee early in the 
morning of his resurrection. Luke says, he was on the road from Jerusa- 
lem to Emmaus, in the afternoon of that same day, and his disciples at 
Jerusalem in the evening*. Peter says, (Luke makes him say it,) that 
Jesus did not appear to all the people, hut unto witnesses chosen of God; 
even to us, who did eat and drink with him, after he rose from the dead. 
Witnesses of whati Why, of the resurrection. See Acts, first chapter, 
already commented on. V^^io were these Vvatnesses] The same Luke 
tells us, they were the twelve. Say, that he meant those also that were 
with them when the two men returned from Emmaus. The question then 
arises, how many there were. Luke also tells you in this first of Acts, 
that there were, including- the eleven, one hundred and twenty. We have 
no account of Jesns eating or drinking with any, except these. Paul says 
he appeared to above five hundred brethren at once. Which is your best 
witness, Paul or Peter? Where did these above five hundred see Jesus'? — 
Your standard winters say, at Galilee; and allege, that this meeting at 
Galilee, for which Matthew says Jesus started immediately after liis resur- 
rection, and to which the eleven w^ere told to hasten; did not take place, 
until at least a w^eek after the resurrection. What assurance! The only 
reason these divines give, for the postpoment of this meeting, is, that the 
eleven dare not leave Jerusalem till the close of the feast; w^hen it is evi- 
dent from John, that Jesus himself before his crucifixion, did not attend one 
of these feasts. Besides if it was improper they should leave Jerusalem, 
why did he on Sunday morning, send word by the women, that they must 
meet him in Galilee, he then being on his way thither? Again. I believe 
you say, that at this time, the whole Jewish ritual, at least, was abolished. 
But Paul has said, that he appeared to above five hundred, after he had ap- 
peared to the twelve — and Paul must be supported — a place must be fixed 
for this next week's meeting. You have chosen a mount in Galilee; there- 
fore Matthew's last chapter must be tortured for the support of this position. 
The angel must be made to say to the women: "Run and say to the eleven: 
Your Jesus has risen, and is on his way to Galilee, where he told you he 
would meet you after his resurrection, but you need not go there till next 
week; as your Lord would rather wait there that long, than that you should 
violate the least tittle of the Jewish law, by leaving Jerusalem a moment 
before the close of the feast." And Jesus himself must be made to say to 
these same vvomen: "Run and tell my brethren that they go into Galilee, 
next week. True, I intend to see tliem all this very evening, and meet 
them frequently during t.iie cour.\? of the week in Jeru?alpm. n.nd slinll <ro 



ITS OWN REFUTATION. 141 

to Galilee, for whicli place I am now on my way, merely for form sake, 
which journey I can perform in five minutes; as I am now a spiritual body, 
yet you better run and tell them of the appointment, for fear I may forget 
it, among the multiplicity of more important matters to be communicated 
to them." And the 16th and 17th verses must be made to read, " Then, 
viz., the 7iext week, the eleven and above five hundred more of the brethren, 
went into Gallilee, into a mountain, where Jesus had appointed them^ and 
when these above five hundred other brethren saw him, (the eleven hav- 
ing seen him daily for the v/eek past in Jerusalem,) they worshipped him 
but some doubted." Now men who will thus torture a plain simple nar- 
ration, to support a favorite position, can do any thing. Such zeal will 
prompt them to interpolate, to forge and erase; and it is to such zeal that 
we must attribute the interpolations, forgeries and erasures, practiced by 
the Fathers, upon each other, and upon every other author, when the prac- 
tice of such knavery might aid a favorite cause. Can the reader have con- 
fidence in the integrity of men, who will resort to such means for the sup- 
port of their cause; and can he have confidence in a cause that requires 
such means for its support? I have endeavored to put such a construction 
on the different accounts of the resurrection, as the plain meaning and com- 
mon acceptation of theirwords will justify — such a construction, as every 
honest, ingenuous searcher after truth must and will put upon them. 

When the angel says to the women, " go quickly and tell his disciples 
to go into Calilee," I understand him as intimating that the message 
should be speedily delivered to them that they might get under way imme- 
diately. And I appeal to the ingenuous reader, if he is not a dishonest 
man, who will assign any other reason. And when the author makes Je- 
sus say to the women, <'Go tell my brethren that they go into Galilee and 
there shall they see me." I understand him as asserting, that Jesus had 
not yet seen them and did not intend to see them until he should see them 
in Galilee. And he is a dishonest man, and an enemy to truth, who will 
pretend to understand him differently. When Matthew, after stating dis- 
tinctly the day, proceeds to give an account of the transactions of that day, 
and among others of the proceedings of the Jewish Sanhedrim, and con- 
tinues his account by passing to another transaction, without intimating a 
change of day, by the words: "and then:" I understand him as saying 
that this event happened on the same day. And he is a dishonest man 
and an enemy to truth, who will say that he meant next week. 

Your doctors and champions and standard writers pursu'e a course of ar- 
gument and give their sanction to principles in the support of this cause 
that they would repudiate in every other,— principles for holding which, 
they would consider me or any other individual as mean and contempiible. 

S 



142 



THE BIBLE 



For example; they will insist that there is no discrepancy between the 
evangelists, as to the number of women that went to the sepulchre. — 
When we say that Matthev/ says hut two, John hut one, they reply; "You 
are unfair and even dishonest, Matthew and John were not obliged to men- 
tion all — they mentioned as many as answered their purpose. Neither 
of them says that no more went." I agree, that according to the strict 
rules of special pleading, there is not a contradiction here. And do you 
mean to set down your evangelists as special pleaders, as speaking by the 
card, as modern diplomatists, as men v/hose writings must be con- 
strued strictly. Do you insist upon the exclusion of any conclusion not 
warranted by the strict and technical import of every word? Is no latitude 
to be given to us in any question of discrepancy and the widest range to be 
given to you in this and in every other'JE Do you intend to allow Matthew 
to say: "I said two women and the reader has no right to make any infer- 
ences, that there were more or no piore. I have not said that there were 
moye or no more, there may have been more, I have not said that there 
were not, neither have I said that there were." A man, who would re- 
sort to such quirks and shifts and niceties in the common concerns of life, 
would be spurned the society of all honest and honorable men. Should 
you ask Mr. A., who came passengers in the stage with him, from Frank- 
fort to Louisville, this morning, and he should answer; Messrs. B. and C; 
and should you, afterwards on further enquiry, ascertain that Mr. D. was 
also along, the person about whose journey you were anxious to be made 
certain, though not wishing your anxiety should be known; would you not 
condemn such evasion in Mr, A., as mean and contemptible. And should 
you on meeting him, upbraid him with it, arid he should reply: " I was not 
obliged to tell you the whole truth, — all that were along. I was not under 
oath. I told you the truth as far as I went — you were not abliged to infer 
that Mr. D. was not along, from what I said. I did not say he was not 
in the stage." I ask, if after such a reply, you would not set Mr. A. down 
as a contemptible puppy, one, who ought to be kicked out of the society of 
all high minded and honorable men? You would punish your own son o, 
ten years of age, who should resort to such quirks aud subterfuges. An 
historian voluntarily makes himself the interrogatee, (let me coin a word,) 
of all mankind, and he is bound to answer every question, in a manner not 
to deceive or make false impressions, or leave the world in doubt, when in 
his power to prevent it. This matter of the resurrection, you allege, and 
the evangelists maintain, was of great importance to mankind. Every 
circumstance attending it, which they thought worthy of noticing, was al- 
so of importance and ought to have been stated fully and accurately, at 
least in such a manner, as not to leave us in doubt, and certainly not to 



ITS OWN REFUTATION. 143 

make a false impression. The wliole world should be supposed to have 
asked Matthew and each of the others, this question; "What or how many 
women went to the sepulchre on the morning of the resurrection'?" And 
he should have made his answer, as if the whole world were present,- to 
hear him say: " Mary Magdalene and the other Maiy." Was this an in- 
genuous answer, provided more than these wenf? If the world had re- 
ceived no other answer from any person; would it not have made a false im- 
pression? Would not all Christendom, had no other Gospel been written* 
have been at this day under the false impression, that there were but two 
women that went to the sepulchre? Was this answer a suppressian of the 
truth? Proceeding on the supposition, that Matthew was an ingenuous and 
honest man, you are compelled to say with me, that according to his ac- 
count, there v/ere but two women that went to the sepulchre on the morn- 
ing of the resurrection. In short, you are compelled to admit, that, Mat- 
thew has either been guilty of a piece of vulgar trickery or that Luke has 
stated an absolute falsehood. These observations apply to many other 
cases. 

Your divines proceed upon the ground, that no one of these writers can 
be guilty of a suppression of the truth — in other words, that the suppres- 
sion of truth cannot in any case be guilt in any one of your inspired pen- 
men. What would be esteemed criminal or shameful in you or me, is alj 
right and proper and even praiseworthy in them. You arrive at this con- 
clusion, by the aid of your patent elixir oi- universal solvent: "They were 
inspired — therefore could do no wrong." 

I have been occasionally much amused, at witnessing the shouts of vic- 
tory, raised by many a Christian champion over the poor Jew as panoplied 
by Matthew. Thousands appear to be under the impression, that no other 
argument can be urged against the resurrection, than the one Matthew has 
put into the mouth of the Jew, and that when this is answered, victory is 
complete. 

If there were nothing else; the account given by Matthew of the pro- 
ceedings of the chief priests and the guard is sufficient to authorize us to 
brand him as an impostor. In the first place, how did Matthew know what 
transpired at the secret conclave of the chief priests? You may answer, 
that Nicodemus told him. Let that go. I am aware, that Joseph of Ari- 
mathea and Nicodemus are represented as double-faced gentlemen. Can it 
be possible, that the most enlightened body of the Jewish nation would 
give money to soldiers to propogate a story, that carried an absurdity upon 
the face of it? The soldiers could not know v/ho took the body away, if 
they had slept. Admit, that the soldiers were bribed to state that they 
slept, from which it might be inferred, that the disciples came by night and 



144 THE BIBLE 

Stole him away. Could these chief priests have hoped that such a tale 
would gain credence? You say it is past belief, that a guard of Roman 
soldies would all sleep, a want of vigilance being punished with death. — 
So do I. I say it is so incredible, that I cannot believe, the chief priests 
would have given money to the soldiers to put it in circulation. 

You all contend, that the disciples had no hope, or expectation, or sus- 
picion, that Jesus would rise, notwithstanding he had told them during 
a very few days, previous to his crucifixion, on five diferent occasions, that 
he would be put to death and rise again. 

How happened it that the chief priests should have been suspicious of 
an attempt at rosurrectioni Could they have believed that there was a 
plan laid between Christ and his disciples that he should be crucified and 
they steal his body away, and thus found a new religion upon this piece of 
fraud. The supposition is absurd. These priests could not, therefore, 
have assigned his assertion as a reason why they wanted a guard. That 
could not have given them any suspicion of an attempt on the part of the 
disciples to steal his body away. It could have been no evidence to them 
of a conspiracy to practise a fraud on community. The notion that a man 
should agree to die, to enable a few friends to cajole the community, I re- 
peat, is too absurd to be entertained for a moment. The chief priests there- 
fore if they ever asked for a guard, (which I deny,) must have seen or 
learned something, or received some hint, that the disciples had this theft 
in contemplation, and must have assigned that as a reason to Pilate, when 
they asked for a guard, and not his assertion that he would rise. Having 
shown, that the conclusion the chief priests are said to have arrived at, was 
ridiculous and absurd, and therefore incredible, (to us,) let us see, if this 
alleged premise is true, viz: that Jesus did say he would rise. John, 
your best witness says nothing about it,] directly, but he does say that, 
which indirectly contradicts it. He gives us to understand, that he and 
Peter required ocular demonstration before they would be convinced, that 
he had risen, and the reason he assigns why they were so hard of belief is, 
that they knew not the scripture, that he must rise again from the dead. — 
Now if Jesus had, according to Matthew and the other two, been telling 
them almost daily, during the past week that he would rise the third day; 
John never would have given as a reason why they were so hai^d of belief, 
that they had not known the Scriptures, but that they had forgotten what 
Jesus told them. 

You may answer, that the disciples did not believe him. It is manifest 
from this expression of John, that even after his crucifixion and before his 
resurrection, he believed Jesus to be the Messiah. He certainly must have 
had as much faith in what he said, as what David or any other prophet had 



ITS OWN REFUTATION. 



145 



said about him. It is strange indeed, certainly improbable that John 
should have forgotten such a wonderful declaration so recently made, and 
so frequently repeated, and that too, by a being that he is supposed to have 
believed was divine; and wholly incredible that he should have given the 
reason that it is said he did, for his scepticism, if the declaration had been 
made and he not forgotten nor disbelieved it. In truth, his scepticism is 
irreconcilable with his remembrance and belief of this decclaration. Here 
is then a discrepancy between John and Matthew. And if John is to be 
believed, Jesus never said he would rise from the dead. The chief priests 
therefore could not have told this tale to Pilate. 

These are not tlie strongest arguments against this tale of the guard. — 
And herel may as well kill two birds with one stone. You all aver, that 
it is wonderful that the apostles should have gone forth into the world prop- 
ogating a lie, knowing that they should therefor be exposed to insults, per- 
secution and death. I shall hereafter show, that those apostles did not 
proclaim these facts to the world — did not go into all the nations — did not 
found churches — did not suffer persecutions and (admitting all these,) did 
not know that they would be exposed, &c. In further reply, I ask if it be 
possible that these guards who are said to have witnessed all those prodi- 
gies at the sepulchre and who therefore must have had knowledge that Je- 
sus was, what he said he was, could have gone into the city, and for a few 
pieces of silver, agreed to deny, that Jesus rose from the dead, being fully 
assured that he had risen and that such denial w^ould subject them to eternal 
damnation. I may be answered, that this guard were Pagans, and knew 
nothing about Jesus or his pretensions, his promises or his threats, and that 
they supposed him to be one of their heathen gods, all of whom they held 
in contempt. Give this answer all the w^eight you please. The same can- 
not be made as to the chief priests. They believed that he had risen (ac- 
cording to Matthew,) and was therefore no deceiver — they were acquainted 
with his pretensions — were now convinced that he had power to lay down 
his life and take it up again — ^that he was the vicegerent of God — that he 
had the eternal destinies of man at his disposal — that he had denounced an 
eternity of torment to those who should deny his pretensions. Can it 
be possible, that men thus convinced, would not only deny themselves, but 
hire others to deny him] This is a question that every man can decide for 
himself. Argument is useless. Were I now to be fully convinced that an 
angel actually deposited the brass plates, where Joe Smith is said to have 
found them, and that Joe was divinely inspired to translate what had been 
inscribed thorreon by the finger of God, I would become a Mormonite instant- 
ly. The wealth of the Indies could not induce me to assert and bribe oth- 
ers to assert, that Joe was an impostor. It is idle to talk to me of preju- 



146 THE BIBLE 

dices. Those of the cliief priests were cor.quered — they believed; and no 
man ever yet believed as they are said to have done, v/ho was active in de- 
nouncing Jesus. Those priests cannot be compared to the thousands 
of passive unconcerned believers of our country . The latter are not 
convinced that Jesus rose from the dead. They are only prepared not 
to deny it, but not prepared to affirm either way — many are hoping to 
be fully convinced of the fact, by some supernatural agent — others are put- 
ting off, to a more convenient season, the open confession and thorough obe- 
dience; but none could be found, who would pay me money to write this 
book, or who would write a similar one. 

You cite the case of Judas against me. I reply that a most singular 
mode of answering an objection is to inform me that there are others much 
more formidable — to cite a case from which an argument of the same na- 
ture can be deduced, though of ten times the force. All men can judge of 
this. And can it be believed, for a moment, that a man who had heard 
another proclaim that he was a legate from the skies and saw him, in proof 
of his great pretensions, raise the dead, convert water into wine and cause 
fried fish and baked bread to grow* five hundred fold; I say can it be be- 
lieved that Judas, who had been convinced that Jesus was a being, whom 
the v/inds and the seas and all the elements obeyed, would have denied 
and betrayed him for thirty pieces of silver. I know it is said the devil en- 
tered into him. If these writers, by this expression, mean any thing more, 
than we mean by a malicious and wicked disposition, I answer as before, 
that they relate an incredible story, and fortify it by another unspeakably 
more incredible. If they mean nothing more, then the simple allegation 
is again before us, the truth or falsity of which we are to decide on. 

As a last resort you may say, that Matthew does not give us to under- 
stand that the chief priests did believe. He means to say, they hired the 
soldiers to tell a lie. They must have believed, then, its opposite was 
true, namely, that the soldiers did ?2of sleep — that the disciples did not steal 
him away. If they had believed the soldiers did sieep, they would not 
have bribed them to say so, and promised to save them harmxless, but would 
have complained of them to Pilate and had them put to death. This would 
have been better proof of their sleeping, than any confession of theirs, and 
connivance at their guilt. How absurd to suppose that the chief priests 
could have hoped that sueh a tale could have gained credence as that a 
guard of sixty cr one hundred men w^ere all asleep at one time. 

You also rely upon your commemorative institutions, baptism and the 
lord's supper. Commemorative of what? The first you say is commemo- 
rative of the burial and resurrection of Jesus, and the other of his death. 



ITS OWN REFUTATION. 14? 

I will state the argument of Mr. Leslie in full. He lays down four rules 
as follows. 

" 1st. jJhat the matter of fact be such, as that men's outward senses, 
their eyes and ears may be judges of. it. 

" 2d. That it be done publicly in the face of the world. 

" 3d. That not only public monuments be kept up in memory of it, but 
some outward actions to be performed. 

" 4th. That such monuments and such actions or observances be insti- 
tuted and do commence from the time that the matter of fact was done. 

He sometimes calls these rules marks, and his position is, that any fact, 
(alleged fact,) that has all four, cannot be false, though many may be true, 
that have them not. He then undertakes to bring the facts of the gospel 
within his rules, in other words to show that they have all the marks. He 
alleges, that these facts have the two first marks. What he means by the 
expression "Done publicly in the face of the world," I know not. If he 
means out of doors, then, these facts jiave the two first; — but if he means, 
in the presence of a whole people or in such a manner that a whole nation 
must necessarily be conusant of them; such as the passage of the Red Sea 
by the whole Israelitish nation, or the war of our revolution; then, these 
gospel facts have not the two first marks. And I allege and will show in 
the sequel, that his mark, or rather his argument founded upon it, is good 
for nothing, unless he means <'m the face of a whole people, &c." I ad- 
mitted, that if there had been a feast kept, in commemmo ration of the pas- 
sage of the Red Sea, from the time it is said to have happened, it would 
have been almost demonstration, that such passage was effected, in the man- 
ner related. The murdering of the first born of Egypt could not have 
been witnessed by the people, nor is it pretended it was; besides it was done 
in the night time. So, it is not pretended, that any of Christ's miracles 
were witnessed, or could have been witnessed, by a whole people. Mr. Les- 
lie does not pretend that there were any monuments of stone or marble 
raised to commemmorate any of these miracles; but that there were cer- 
tain outward actions to be performed, such as baptism and eating the lord's 
supper. Actions to be performed by whom and how manyl The rule and 
the argument built upon it, to be of any force, must mean that thev were to 
be performed by a whole people, and to commence at the very time, the 
matter of fact was said to be done. 

None of the gospel facts have these marks. The people of Judea did 
not all eat the lord's supper and meet together the first day of the week 
to celebrate even the death of Christ or a thousandth part of them, at the 
time these matters of fact are said to have happened. You fi-equently 
bring up the anniversary of our independence, and treat it as if it was an 



148 THE DIDLE 

aiialagous case. Is it I ask? The people, the whole people of this great 
country, were all conusant of the fact of their bein g declared free on the 
fourth of July 1776; and from that day to this, this whole people of this 
whole country have celebrated that great event on that day in every 

year a day, which they never celebrated for any thing before. Are the 

two cases alike] Some few persons, say one hundred and twenty, did not 
first assert the fact of our independence, and celebrate a day in commemo- 
ration of it, and finally persuade others to believe the fact and join in such 
celebration. The nature of the fact was such that they could not . The 
cases then are not analagous. If it had been alleged that Jesus had as- 
cended into the air, in face of the world, and in the face of <Zay, and shew- 
ed himself to all Judea, so that every individual there could have seen 
him and heard him declare audibly, "abolish the Sabbath, keep holy the first 
day of the v/eek in commemoration of my resurrection;" and if the whole 
Jewish people had from that day, kept the first day of the week holy, and 
eaten the supper, in commemoration of this event and had also abolished 
the Sabbath, then you might have said, you had a case similar to the decla- 
ation and celebration of our independence. But what wyour easel Your 
great miracle , without which all the rest are nothing, and which, you say, 
baptism was instituted to celebrate, was not witnessed or alleged to have 
been witnessed by all the people, but by a very few select or chosen ones — 
those few, who asserted the fact and endeavored to give currency to the as- 
sertion, by instituting some outward action. They are a small and des- 
pised party at first, they persevere and gain proselytes, ench proselyte adopts 
the ceremonies of his predecessors, and thus it happened, that after one or 
rwo centuries a very small portion, of every civilized people, except the very 
people, among whom and for whom these great feats were done, performed 
a certain outward action (immersion in water,) in celebration as was then 
said of a burial and resurrection. Strange to tell, the same burial and res- 
urrection are now commemorated by sprinkling a small quantity of water 
on the face, by the greater part of this small portion. 

To show more clearly the fallacy of this great argument of Leslie's, and 
that the gospel facts have but his first mark, viz: the allegation that they 
were sensible facts: let us suppose some man now to appear among us, who 
was born long before Jesus is said to have lived, let us'suppose him to have 
been a great traveller and to have visited Judea, some three or four years 
previous to the commencement of Christ's ministry; — and again, a few days 
after the great day of Pentecost. Let his journal read as follows: "Visit- 
ed Judea — its inhabitauts Jews, Romans, Grecians, &c., all devoted tena- 
ciously to their respective religions." Some fifty or sixty pages after this, 



ITS OWN REFUTATION. 149 

we find the following: "Visited Judea ag-ain, found all its inhabitants had 
abandoned their former religions, and had adopted a new one, the founder of 
which was one Jesus, w^ho, these people all agreed, had declared himself a 
prophet and a son of God, had been crucified on a charge of sedition, had 
risen from the dead, and ascended to heaven, which ascension was in mid- 
day, and Vv'hich was seen, as all these people declared, by the whole of 
them; — that while in the air, so as to be seen by all the people, he uttered 
in a voice, so loud as to be heard by all the people, 'I am the son of God, 
keep this day holy until the end of the world, by meeting together and 
eating bread and drinking wine, and be baptised also in commemora- 
tion of my burial and resurrection.' As all these people make the same 
declaration and are living in obedience to this injunction, I am convinced that 
the fact was as they report it." 

This would have been a case, such as Leslie vvished the one before us 
to appear — a case similar to the declaration of independeace and the cele- 
bration of the day on which it was made. Let us now suppose our cos- 
mopolite to hold this language in relation to his second visit "A few years 
afterwards, I again visited Judea and found anew sect of religionists there, 
who had all been Jews and were still very zealous of the law. They dif- 
fered no otherwise from the Pharisees, than in this; the latter believed in 
the resurrection of the dead, because some pliilosophical Jew or Gentile had 
previously taught it; the former because their prophet, one Jesus, taught it, 
and because, as they affirmed, he actually had risen from the dead and as- 
cended to heaven. Not more than one man in five hundred believed these 
facts. This ascension is said to Iiave been made at Jerusalem, yet I could 
find none, who saw it, or v/ho affirmed that they saw it, except a few of 
those, who had been his immediate followers, when alive. The chief of 
these, one Peter, told me, he did not show himself to a.11 the people after 
Ills resurrection, but to a few only, who ate and drank with him, and that 
his ascension was in the night. They baptized those, whom they admitted in- 
to their party, in commemoration, as they said, of his burial and resurrection, 
and ate bread and drank wine on the first day of the week in commemora- 
tion of his death, which was on the sixth, and they had abolished their sab 
bath. They also affirmed, that for a year or two, before his death, he 
wrought many miracles in difl'erent parts of Judea; yet but very few be - 
lieved in his pretensions, to establish which, these miracles were wrought ; 
that one of his immediate followers, who had been an eye and ear witness 
of the whole of them, also denied and betrayed him; and that certain Jew- 
ish priests who had been fully convinced that he had risen from the dead, 
denied it and bribed certain soldiers, who saw the resurrection to deny it, 
notwithstanding this Jesus had denounced eternal damnation to all who 

T 



150 THE BIBLE 

should make sucli denial." This is a caricature in these two particulars, 
only: 1st, the Jews who had become christians, had not abolished the Jew- 
ish sabbath. 2d, baptism was not instituted by Jesus or his followers, 
nor was it pretended by them, that it was continued in commemoration of any 
jhing. But admitting these were commemorative institutions, do they 
prove any thing? Were they adopted by a whole people at one and the 
same time, in commemoration of facts which they all saw or were said to 
have seen? I hope I am now understood. The perseverance of the twelve 
apostles, the lord's day, and baptism will be noticed in their proper places. 
Having finished our observations on the resurrection \ve will devote a 
few lines to the crucifixion. Whether there Was a man by the name of Je- 
sus crucified for sedition while Pontius Pilate was governor of Judea, is a 
matter of indifference with me. I would not waste five minutes time to 
prove or disprove it. Were it a material fact and disputed, I am bold to 
say, it is not proved by these evangelists — ^their statements destroy each 
other. If such a man was crucified, at the time they state, it is evident 
they knew nothing of the particulars. Many of their discrepancies have 
been noticed by others. I shall only call tiie readers attention to one that 
I do not recollect to have seen noticed. I allude to the position of the 
women while he was on the cross. Matthew and Mark say, that they, (the 
women) stood afar off beholding these things. They are particular as to 
names, Mary Magdelene, and Mary the mother of James and Joses, and 
the mother of Zebedee's children. John says, that the mother of Jesus, 
his mother's sister, Mary the wife of Cleopas, and Mary Magdelene stood by 
ihe cross, so near, that Jesus and his mother conversed together. 



ITS OWN REFUTATION. 151 



CHAPTER XI. 

John's anxiety that all the prophecies shoald meet in Jesus, was so great, 
that he has run into a most laughable absurdity. He puts Jesus on the cross 
sometime in the afternoon (the rest before,) and tells us, that the Jews be- 
ing apprehensive the three convicts would not die before the commence- 
ment of their great sabbath, besought Pilate that they might break their 
legs, which are not the seat of life, in order to kill them at once — that the 
soldiers brake the legs of the tAVo, that were crucified with Jesus, because 
they were alive, but when they came to Jesus (this whole story is irrecon- 
cilable with the notion of Jesus being in the middle,) they brake not his 
legs because he was dead; but (because he was dead,) they run a spear in- 
to his vital parts. And all this breaking of legs, to kill some, and running 
a spear into another's vitals, because he was already dead, was to fulfil a 
a pretended prophecy, that his legs should not be broken — a maim- 
ing which probably had never happened before to any convict. Now, 
if John had said the soldiers pierced the other two and broke Jesus' legs 
there w^ould have been some consistency in the story, how^ever wanton it 
might have appeared in the soldiers to have maimed him after death. And 
if the prophecy had been "his bones shall be broken," John might, with 
something like exultation, have exclaimed, "his bones were broken, "a 
maiming chat never happened before to any convict, but one that exactly 
meets the prophecy." As well might the friends of the last executed 
traitor, claim Messiahship for him, because his bones were not broken, as 
the beloved disciple of Jesus, for him. 

This, you say, is a small matter. How dare you say, that any thing 
given by inspiration, is a small matter? Let us, however, proceed to what 
you are obliged to confess, is an important matter. 

Matthew says, that Christ in his last interview with his disciples, en- 
joined upon them to go and teach all nations, baptising them, &c. Mark, 
lias it: "go ye into all the world and preach the gospel to evety creature." 
Luke: that it behooved Christ to suffer, "that repentance and remission of 
sins should be preached in his name among all nations beginning at Jerusa- 
lem." According to all three, this was the only command he gave them 
after his resurrection. It was the last too, from all v/hich these writers 
would have us to understand, it was the most important, and one which 
the eleven would be the slowest to forget, and the most eager to execute. — 
It was also a new command and what is more extraordinary was in direct 



152 



THE BIBLE 



opposition to all his previous injunctions. He had told them, that he was sent 
but to the lost sheep of the house of Israel. When he sent thete persons 
forth to preach, during his ministry, he told them expressly not to go in 
the way of the Genlilcs; but to go rather to the lost sheep of the house of 
Israel. 

The question now presents itself, did these Apostles obey this last, 
this important, this new, and to them, strange command] They did not 
commence, or dream of its execution, until eight years after its delivery. In 
truth, they never obeyed it. Peter did preach to som.e Gentiles, but not in 
obedience to this injunction. Instead of commencing to execute this order, 
we find Peter, a very few days after, declaring publicly, in Jerusalem, that 
Christ was risen a Prince and a Saviour, to give repentance unto Israel. 
After the persecution that arose at the death of Stephen, we are told by 
Luke, in his Acts of the Apostles, that the thousands who left Jerusalem, 
went every where preaching the word, but to the Jews only, thus clearly 
evincing, that they had been taught by these same Apostles, that the Jews 
alone were interested in this gospel. 

This is not all. In about eight years after the ascension, as appears 
from your own chronological table, while Peter was visiting the churches, 
which neither he, nor any other of the twelve had founded, he dreamed at 
Joppa, that a mighty sheet, full of living things, was let down from heaven, 
from which there came a voice, saying, "slay and eat." From this dream, 
and other wonderful circumstances, by him detailed, he vv^as induced to go 
to the house of Cornelius, a Gentile. The first thing he says on meeting 
Cornelius, is: "ye know how that it is an unlawful thing for one, that is a 
Jew, to keep company with, or come unto one of another nation, but God 
hath shewed me, that I should not call any man common, or unclean," thus 
placing his justification, not on the ground of that express command from 
Christ, given in his last interview, but on his dream. 

This is not all. The other Apostles call him to account, for his going 
to this Gentile, Can it be supposed, that they w^ould call him to account 
for doing what their risen Lord, in his last interview, expressly enjoined on 
them? 

This is not all. Peter as before, when at the house of Cornelius, talks 
about the sheet and its contents. If such a command as these evangelists 
speak of hadeverheen given, would not Peter, instead of resting his defence 
on the sheet, and prating about it, have said — "What! my brethren, call me 
to account, for doing what our Lord, the moment before his ascension, 
commanded us ail to do! No, rather chide me, and stand rebuked your- 
selves, for not going a.bout this business sooner. Our negligence is iinpar- 
donable." 



ITS OWN REFUTATION. 153 

There is this remarkable passage in Peter's speech on his arraignment — 
^'•Then remembered I the word of the Lord, how that he said," whatT 
Go ye into all the world, and preach the gospel to every creature? No, 
nothing of the kind, but the following: — "John indeed baptised with water, 
but ye shall be baptised with the Holy Ghost." This command, to preach 
the gospel to every creature, could never have been given, or Peter would 
have remembered and quoted it liere. 

And this is not all. Paul was commissioned for the express purpose of 
preaching the Gospel to the gentiles, from which it is to be inferred, that no 
one before him, had recieved a' similar commission. But, it is not left to 
inference. Paul, in his letter to the Galatians, tells us expressly, that the 
gospel of the uncircumcision (to the Gentiles) v/as committed to him, as the 
gospel of the circumcision (to the Jews) w^as to Peter. 

I am now prepared to ask you, if you can reconcile the declaration of 
Christ, that he was sent but to the lost sheep of the house of Israel — his 
injunction to the twelve Vvhen he sent them out, that they should go but to 
these same lost sheep — the declaration of Peter, that Christ was risen a 
Prince and Saviour, to give repentance and remission of sins to Israel — ^the 
persecuted converts preaching the word to the Jews only — the long delay of 
the Apostles in going to the Gentiles — the reason given why Peter went to 
Cornelius — his declaration on meeting him — the indignation of the other 
Apostles on hearing of this visit — his defence — the purpose for which Paul 
was called; I say, can you reconcile all these, with the declaration of the 
three evangelists, that the eleven were ordered by Christ, in his last inter- 
view with them, to go into all the world, and preach the gospel to every 
creature] You cannot. There is falsehood somewhere. It is immaterial 
to me at whose door it is laid. 

This is a proper place to establish the important position, that Paul was 
the author of the christian religion, as we now find it. Had it not been for 
this abortive apostle, this interloper, the christian religion would have been 
confined to the Jews, and probably have added one more sect to tlie number 
then existing among them. This man, Paul, (I shall never call him an 
Apostle,) held the Apostles in contempt, preached a gospel as different 
from theirs, as modern Christianity is from Judaism — was hated by all the 
Jewish converts, and in danger of being persecuted by them unto death. — 
He was the first man who preached Christ to the Gentiles, although you 
boldly assert, that Cornelius was the first Gentile to whom the gospel was 
proclaimed. Paul, according to your chronological table, was converted 
about two years after the resurrection. And he tells us in his letter to the 
Galatians, that (God having thought proper to reveal his son in him, that he 
might preach him to the Gentiles,) he did not wait a piomeRt,not even to 



154 THE BIBLE. 

confer, or conBult with the other Apostles, but went immediately from 
Damascus, where he was converted, into Arabia. Now for what purpose 
did he go into Arabia? Certainly to execute his commision, which was to 
preach Christ to the Gentiles. He then must have preached the gospel to 
the Gentiles sometime in the third year after the ascension. To suppose that 
he did not preach to the Gentiles before Cornelius was converted, is to sup- 
pose that this zealous, reckless individual, remained idle for six years after 
Christ, (as he says) appeared to him, and told him to preach to them; and 
also, that he went to Arabia merely on a tour of observation. His language 
is too pointed to admit of any such supposition, I will here quote the first, 
and part of the second chapter of his letter to the Galatians. 

CHAP. I. 
Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and 
God the Father, who raised him from the dead,) 

2. And all the brethren which are with me unto the churches of Galatia: 

3. Grace be unto you, and peace, from God the Father, and from our 
Lord Jesus Christ, 

4. Who gave himself for our sins, that he might deliver us from this 
present evil world, according to the will of God our Father*. 

5. To whom be glory for ever and ever. Amen. 

6. I marvel that ye are so soon removed from him that called you into 
he grace of Christ unto another gospel: 

7, Which is not another: but there be some that trouble you, and would 
pervert the gospel of Christ. 

8. But though we, or an angel from heaven, preach any other gospel un- 
to you, than that which we have preached unto you, let him be accursed. 

9. As we said before, so say I now again, if any man preach any other, 
gospel unto you than that ye have received, let him be accursed. 

10. For do I now persuade men or godi or do I seek to please men? for 
if I yet pleased men, 1 should not be the servant of Christ. 

11. But I certify you, brethren, that the gospel which was preached of 
me is not after man. 

12. For I neither received it of man, neither was I taught it, but by the 
revelation of Jesus Christ. 

13. For ye have heard of my conversation in time past in the Jews' re- 
ligion, how that beyond measure I persecuted the church of God, and wasted 
h; 

14. And profited in the Jews' religion above many mine equals in mine 
own nation, being more exceedingly zealous of the traditions of my fathers. 

15. But when it pleased God, who separated me from my m.other's womb 
and called me by his grace, 



JTS OWN REFUTATION. 155 

16. To reveal liis son in me, that I might preach him among the hea- 
then: immediately I conferred not with flesh and blood; 

17. Neither went I up to Jerusalem to them which were Apostles before 
me; but I went into Arabia, and returned again unto Damascus. 

18. Then, after three years, I went up to Jerusalem to see Peter, and 
abode with him fifteen days. 

19. But other of the Apostles saw I none, save James the Lord's brother* 

20. Now the things which I write unto you, behold, before God, I lie 
not. 

21. Afterwards I came into the regions of Syria and Cilcia: 

22. And was unknown by face unto the churches of Judea which were in 
Christ. 

23. But they had heard only, that he which persecuted us in times past, 
now preacheth the faith which once he destroyed. 

24. And they glorified God in me. 

CHAP. II. 

Then fourteen years after, I went up again to Jerusalem with Barnabas 
and took Titus with me also. 

2. And I went up by revelation, and communicated unto them that gos- 
pel which I preach among the Gentiles, but privately to them which were 
of reputation, lest by any means I should run, or had run in vain. 

5. But neither Titus, who was with me, being a Greek, was compelled 
to be circumcised. 

4. And that because of false brethren unawares brought in, who came 
in privily to spy out our liberty which we have in Christ Jesus, that they 
might bring us into bondage. 

5. To whom we gave place by subjection, no, not for an hour; that the 
truth of the gospel might continue with you. 

6. But of those who seemed to be somewhat, whatsoever they were, it 
maketh no matter to me: God accepteth no man's person; for they who 
seemed to be somewhat in conference added nothing to me: 

7. But contrariwise, when they saw that the gospel of the uncircumci- 
sion was committed unto me, as the gospel of the circumcision was unto 
Peter; 

8. (For he that wrought efiectually in Peter to the apostleship of the cir- 
cumcision, the same was mighty in me toward the Gentiles:) 

9. And when^'James, Cephas, and John, who seemed to be pillars, per- 
ceived the grace that was given unto me, they gave to me and Barnabas the 
right hands of fellowship, that we should go unto the heathen, and they un- 
to the circumcision. 



15G THE BIBLE 

10. Only they would that we should remember the poor; the same which 
I also was forward to do. 

11. But when Peter was come to Antioch, I withstood him to the face, 
because he was to be blamed. 

12. For before that certain came from Jan^es, he did eat with the Gen- 
tiles.but when they were come, he withdrew, and separated himself, fearing 
them which were of the circumcision. 

13. And the other Jews dissembled likewise with him: insomuch that 
Barnabas also was carried away with their dissimulation. 

14. But when I saw that they walked not uprightly accordiug to the 
truth of the gospel, I said unto Peter before them all, if thou, being a Jew, 
livest after the manner of Gentiles, and not as do the Jews, why compeliest 
thou the Gentiles to live as do the Jews! 

From this letter we learn the following particulars. First, that some 
persons had preached to the Galatians a different doctrine, (he would not 
suffer it to be called gospel) from the gospel he had preached. Second; 
that the gospel, that is, the gospel that he preached, he did not receive from 
man, but from Christ himself. Third: that God revealed his son to him, 
that he might preach him to the Gentiles. Fourth: that he did not consider 
himself under any obligation to confer with the twelve, as he held a com- 
mission distinct from theirs. Fifth: that some seventeen years after his 
conversion, he wentup to Jerusalem, to compare notes with those who seem- 
ed to be something-, (now mark the bitterness and vulgarity of the sneer: 
" whatsoever they were it maketh no matter to me, ") from whom he could 
learn nothing; " In conference they added nothing to me." Sixth: that 
those who seemed to be somewhat, namely, James, Peter, and John, the 
most influential of the Apostles, had to learn from him, as he had received 
from Chrif,":, a commission different from the one they had received. " In 
conference they added nothing to me, but contrariwise, when they saw that 
the gospel of the uncircumcision had been committed to me, as the gospel 
of the circumcision had been to Peter." Is not this, of itself, sufficient to 
prove, that had it not been for Paul, the christian religion would have been 
confined to the Jewsl But, seventhly: we learn that Peter, many years 
after Cornelius' conversion, was a Jew, though occassionally playing the 
hypocrite before the Gentiles, for which Paul chides him, telling him he 
did not walk uprightly, nor according to the truth of the gospel. Now 
think of this! Paul the abortive, dictating to Peter, the chief of the twelve 
Apostles, all of whom had been with Christ from the beginning of his min- 
istry, and on whom the Holy Ghost had been poured out, dictating to Peter 
what was the true gospel! 

Itisinanifest from this letter alone, that the present or Paul's gospel, was 



ITS OWN REFUTATION. 1"67 

not what Christ, or the Apostles taiig-ht, and that a war was then going on 
between the original Apostles on the one side, and Paul and his party on the 
other, the former contending that the Gentiles on becoming christians, 
should become Jews also; the latter that they should not. Paul being more 
talented, more learned, more persevering, and more industrious, having as 
he says, labored more abundantly than all the Apostles, was enabled to bring 
tliem to a compromise on this point. It was finally settled, that no Jewish 
burden should be laid upon the Gentile converts, but that they should be- 
come Jews, so far as to abstain from meats offered to idols, from things 
stran cried, from blood; and from fornication. (It should not, be inferred 
that the Roman law, or religion permitted fornication.) But the Apostles 
never did yield the point to Paul, that a Jewish convert should be relieved 
from any, the least tittle, of the Jewish law. However, Paul kept up the 
war on this point, still contending, and preaching, every where, that the 
whole law was abolished, and that a Jew need not walk after it, telling 
him that he need not circumcise his children, until he drew upon him the 
resentment of all the Jewish converts, and especially of the members of the 
original church at Jerusalem. 

All this is manifest from Luke's account of Paul's last visit to that city 
He tells us, that Paul, or rather his friends, apprehended that violence 
would be done to his person by the Jews. We learn from the speech of 
James, found in the 21st Acts, that these Jews were his own converts. — 
This speech was made to Paul immediately on his arrival at Jerusalem, and 
is in substance as follows : 

" Paul! we have heard of you, and the doctrine you preach; we have heard 
that you tell the Jews every where they need not circumcise their children, 
nor walk after the law of Moses; 'there are thousands of Jews here in Jeru- 
salem who believe' in Jesus, but are still zealous of the law; they have also 
heard of you, and your doctrine; it is very unpopular with them, and so are 
you; they will hear of your arrival, and will come together. Now some- 
thing must be done to appease them. What shall that be] I advise that 
you play the Jew for several days, and then these exasperated christians, 
who are still Jews, will believe, that all they have heard about you and 
your doctrine, is a grand lie, and will be satisfied that you are still a good 
Jew and walk orderly, and keep the law." 

Paul took the advice, and did it. I do not cite this case now, to show 
that these holy and immaculate Apostles could resort to shifts and tricks, 
and double dealing, but to prove, that Paul was actually preaching a ditfer- 
ent doctrine or gospel, from the one preached by the twelve Apostles. 

James does not hint to Paul, that he had any thing to fear from the dis- 
believing, but from the believing Jews. No doubt he was very sorry to see 
Paul, as he, (James) and his converts were living in great harmony with 

U 



1 58 TUB BIBLE 

the other Jews at Jerusalem; and he knew also, that Paul v/as always kick-" 
ing up a dust wherever he went, and had made a fuss once before at this 
very city. The Jev/s at Jerusalem, no doubt, viev/ed all christians alike; 
they had become reconciled to the Apostles and their disciples, and had 
never heard that Paul was an innovator, in fact, an enemy to their much 
cherished law. Some Jews, (we are not told whether believers in Jesus or 
not) from Asia, who had heard Paul declaim in their country against the 
law, and on that account were hostile to him, on seeing him at Jerusalem 
arrested him, on a charge, (whether true or false is immaterial) of profaning 
the temple, by taking persons into it, that ought not to have been taken 
there. As no one of the Apostles is said ever to have visited Paul, after 
his arrest, either at Jerusalem, Cesarea, or Rome, or to have raised a voice 
or finger in his defence; it is fair to presume, that if they did not procure his 
arrest, they were not displeased at it. 

But to the point. The talents, and energy, and intrepidity of Paul, finally 
overcame the weakness, illiteracy, and indecision of the Apostles, and a re- 
ligion, called the christian, has come down to us, not as Christ, or any o 
his chosen twelve taught it, but as a restless, and, very probably, a disap- 
pointed Jew chose to make it. If you were to be asked, who first preached 
christi-enity to the Gentiles'? you must answer, Paul. Who contended that 
Jewish believers should forsake the law of Moses? Paul. Who taught 
that the law was temporary and imperfect — a mere type? Paul. Were 
you, as a christian, to go ta a Jew, and exhort him to forsake the law of 
Moses, and he should ask you, by whose authority you spoke? you must 
answer, Paul's. And should he ask, whether Christ or any of his chosen, 
twelve taught any of these things'? you must answer in the negative; not 
only so, but that they taught directly the reverse. 

Paul is, then, the author of your religion. He founded churches, many 
churches — the Apostles founded none, except the one at Jerusalem. My 
position, that the Jewish converts, at the time my cosmopolite visited Ju- 
dea the second time, had not abolished the Sabbath, is a corollary from 
the preceding argument. And let me add, that if you were asked, who 
abolished the Jewish Sabbath? you would be obliged to answer, Paul. No 
one of the witnesses of the resurrection ever preached any such doctrine. 

I said, that baptism was not instituted by John or Christ, or his Apostles, 
or continued by them, as commemorative of any thing. Would you suffer 
me to go out of the book, I v/ould settle the first position offhand; but I will 
prove from the book itself, that baptism was practised by the Jews before 
Christ's appearance; that is, that the Jews, were in the habit of frequently 
baptising themselves, or of being baptised, in order to effect an inward 
cleansing. When John came to the Jordan baptising, we are told, the 



ITf. OWN REFUTATION. 159 

Jews sent cGrlain persons to pump him. If this baptism had been a new 
thing", these persons would have been aent to ask, and would have asked 
him, "what new thing is this you are introducing;" as well as "by what 
authority are you doing it." But instead of this, among- other things, they 
asked him, if lie was a prophef? and he answering in the negative, (tliough 
Christ afterwards contradicts him, and says he was the greatest of prophets^ 
and Elias to boot) they then retort upon "him: and ask, "by what authority 
then do you baptise?" thereby intimating, tliat were he a prophet, it would 
be lawful for him to baptise, in other words, that prophets did baptise. — 
Wc are told also, that Nicodemus, in his interviev/ with Christ, confessed 
his ignorance of the new birth, to be effected by water and spirit. Clirist is 
astonished that the expression "being born again," should be new or strange 
to Nicodemus, a ruler of the Jews. But if this expression, "new birth," or 
"being born again," was something new, and then for the first time intro- 
duced by Christ, it is absurd to suppose, that he could have been surprised 
at the ignorance of Nicodemus, although he was a learned man among the 
the Jews. 

Now, as v/e are hero in doubt, and the whole matter wants explanation; 
it is proper to go out of the book for it, for the same reason that we go out 
of it to learn why it was, that old bottles v/ould not, in that day, hold new 
wine. ' In the one case we learn, that bottles were made of leather, and in 
theotlier, that when a Gentile was admitted into the Jewish church, he was 
baptised, that is, immersed all over in water, every part of his body being 
touclied vrith it. He was then said to be regenerated — to commence 
Iiis existence anew — so that his children, born before this, did not inherit — 
in short, all things past, to him, were as nothing. 

Nicodemus, no doubt, knew all this, but he could not understand how a 
Jew was to be born again; and Christ being very fond of little equivoques, 
VvOuld not help hi in out of the difticulty, but upbraided him w^iih ignorance 
of the Jewisli law. He did not tell him plainly, that as Gentiles were born 
or brought into the Jewish kingdom, so Jews were to be born or brought 
into his. But, by his answer, he lets us know, that Gentiles were in some 
form, born into the Jewish church by water. From other sources we learn, 
that this form was immersion into it. 

Before I can introduce direct proof from the scriptures, to support my po- 
sition, it will be necessary to settle the meaning of the Greek word baptism, 
Tlie controversies»among the christian sectarians, have created this necessity. 
A more definite word cannot be found in any language. Strange, indeed, 
that volumes sufficient to fill this room, have been written in the controversy 
as to tlie meaning of a word, representing some definite, sensible, bodily 
action. A strong case this, to prove, that any human laiiguage yet known 



160 THE BIBLE 

is too frail and imperfect a medium for the communication of God's will to 
man. Your most learned Doctors agree, that the English word immersion, 
though of Latin derivation, best expresses the meaning of the Greek word 
baptism. As in our language, so in the Greek, there are certain words that 
may be said to have a definite meaning; tliat is, always used to express one 
and the same idea. In truth, every word in every language had originally 
a primary and definite meaning. Some are converted into, or become, what 
we call general terms, others not. Of the first class is the word wash — of 
the last, is the word immerse, or baptise, though in one or two instances this 
word is used figuratively in the scriptures. 

To explain. The primary meaning of the verb to wash, is to cleanse, 
by the application of w^ater, assisted by rubbing or friction. Thus, if I tell 
a servant girl to wash my towel, she understands me as commanding her to 
apply water to it, and rub it, until all the filth and dirt be out of it. Still 
we use the word wash to signify any cleansing, no matter by what means 
effected; and sometimes to signify a mere wetting, and sometimes the great 
force of water. Thus we say, "the shower has washed the mown grass," 
<'the flood washed the mill-dam away;" so we can say, "wash yourself by 
being sprinkled, or by having water poured upon you, or by being immersed 
in water;" but we do not say, "sprinkle yourself by being washed," or 
immerse yourself by being washed," or "arise, and be waslied, and thus 
baptise, or immerse, or sprinkle away your sins." 

We have thus shown, that to baptise, as well as to sprinkle, is a definite 
term. The question now is, what is its meaning] No honest man can 
look me in the face, and say, it means any thing else than to immerse, or 
dip or plunge. And if the translators of the bible had been honest men, 
there would have been no difficulty at this day, on this subject.^ 

There is a Greek word nipto, a definite term also; its meaning is the 
same as the primary meaning of our verb to wash, though applicable to the 
hands only. So it would be contrary to all rule to say, "arise, be baptised 
[baptistheti) and nipto away your sins," as much so as to say, "be immersed 
and scour away your sins." 

All this is introductory to the seventh chapter of Mark, in which the 
question now under discussion, is settled in express terms, in the original. 
But because our translators have taken the liberty to translate the definite 
verb baptiso, by the general and indefinite English verb to wash; I have been 
drawn into this very tedious philological disquisition. I am well aware 
also, that unless I can shew, that the present translators make the evan- 
gelists speak nonsense, all my disquisitions will pass unheeded, by those 
who choose to call themselves unlearned. The passage, in this 7th Mark, 
to w^hich I allude, is in these words, in our translg,tion — "For the Pharisees 



ITS OWIf REPUTATIOX. l6l 

and all the Jews, except tliey wash their- hands oft, eat not, holding the 
tradition of the elders; and when they come from the market, except they 
wash, they eat not." 

In the first place, let us inquire, what is meant by the word oft7 Does 
the evangelist mean to say, that they washed their hands several times, before 
each meal] Grant that he does. Let us now read the passage with this 
substitution. "For the Pharisees and all the Jews, except they wash their 
hands several times, eat not, holding the tradition of the elders; and when 
they come from the market, they eat not, except they wash! Wash what"? 
Their hands'? Their face? How oft? or how many timesl Was there 
less to be done, when coming from the market, where a superstitious Jew 
imagined that he might be defiled by the contact of tliousands of unclean 
persons or things, than when he had been exposed to no such defilements! 
You must agree that something more was to be done, by way of purification, 
afler returning from the market, than usual. But they washed oft, or several 
times, as a general rule, before eating; and yet, according to our present 
translators, they merely washed before they ate, after returning from the 
market. Why state an extra case, unless something extra the general rule 
by way of purification, was to be performed? It is at present translated, as 
if I should say: "as a general rule, I wash my mouth with my finger after 
every meal (I never did this, but have seen it done) but when I eat onions, 
I wash my mouth." Would you not be disappointed? Should I not raise 
expectations in you, by stating the extra case of the onions, that after eating 
them, I scoured my mouth out with a stiff brush, dipped in pounded 
charcoal? 

It must be apparent to every one, that here is a false translation. I will 
now quote the passage using the Greek verbs. "For the Pharisees and all 
the Jews, except they nipsoantai their hands oft, eat not, holding the tradi- 
tion of the elders; and when they return from the market, except they bap- 
tisoantai, they eat not." As Mark has used different words here, he intended 
to convey dilTerent ideas. Bapfisoantai (a form of the verb haptiso) must 
have meant something more than nipsoantai, (a form of the verb nipio.) 
The Greek word rendered oft, is piigme, which means, like a pugilist, or up 
to the elbows. So the real meaning of Mark would be expressed in English 
thus: "For the Pharisees and all the Jews, except they wash their hands 
like a pugilist, eat not, holding tlie tradition of the elders; and when they 
com.e from the market, they eat not, except they immerse themselves, or are 
immersed, or have themselves immersed." 

Your own learned Grotius, learned in the customs and antiquities of the 
Jews, tells yon, that on coming from the market, (aforo)they purified them- 
selves (purgabant se) by immersing their bodies (a mersando corpus.) See 



162 THE BIBLE. 

Bishop Home's work for this quotation from Grotius, See also the same- 
work, for a quotation from Manonides , in which that learned Jew, particu- 
larly describes the immersion of beds and tables, by his countrymen — such 
as holding- the bed by the fringe, and dipping first one end, and then the 
other, of the table, until every part should be once under water. 

It having been thus shown, that the Jews, before, and at the time of 
Christs appearing, were as run mad on the subject of immersion, as the 
Catholics ever were on the subject of sprinkling; the conclusion I drew from 
the colloquy between John the Baptist, and the scribes and pharisees sent 
to pump him, will not be considered far-fetched, viz: that prophets were in 
the habit of baptising Jews, for the purpose of effecting a moral cleansing. 
This was one of those institutions, that sprung up during the interregnum 
of four or five nundred years, immediately preceding Christ. The reply of 
John to Christ, "I have need to be baptisad of thee," indicates clearly, that 
this baptism was no new ceremony; and also, that the greater the prophet or 
teacher, the greater the propriety of his being the administrator; and 
lastly, the fact, that Christ baptised, (for John states the fact twice posi- 
tively, which is but once denied, and that in a parenthesis; a mark of spu- 
riousness) is proof positive, that all reformers, or teachers, or prophets, at 
that day baptised— that baptiser and prophet, or reformer, were convertible 
terms — in other words, that the administration of baptism was an office or 
duty, without which, no one could aspire to the character of a reformer or 
teacher of a new doctrine. It v/as the ceremony by which a Gentile was 
initiated into the Jewish congregation cr church. It was also the ceremony 
of initiation into the respective parties of John and Jesus. See John III. 
22 — 29, and IV. 1, also. Acts XIX. S. From which it is plain, that it 
was the ceremony of initiation, at that day, into any and every new sect or 
party. 

John was not then the first baptist or immerser. After him Christ or 
his disciples immersed. They could not have done so, in comm.emoration 
of his burial and resurrection, which had not yet happened. Peter, on the 
day of Pentecost, did not say, "be baptised for the remission of sins, and 
also, in commemoration of Christ's burial and resurrection. No Apostle 
has ever hinted at such an idea. (It will be recollected that I do not include 
Paul among the Apostles.) Baptism is not, therefore, a commemorative 
institution. But admitting, that it was instituted by Peter, for the purpose 
contended for, on the day of Pentecost: for the reasons before given, it prove 
nothing. 

Having bid Mr. Leslie f.ircwell, we will pay our particular respects to 
John the Baptist. We are told by Luke that he was second cousin to 
Jesus — about six months the elder — that their mothers met while pregnant, 



Its 0W:« REFUTATION. 163 

both having full and particular information as to the parts their sons were 
to enact — that they talked all these things over — that John while in the 
Womb leaped for joy, at the salutation of her who was then carrying his 
future Lord. Now John may have forgotten all these things, but did his 
mother and her cousin 3Iary forget themi If they did not, is it to be sup- 
posed, they wholly concealed them from their sons? Had John never seen 
his cousin Jesus, till he saw him at Bethabaral Was he inspired to proclaim 
himself the harbinger of a Messiah, not having had the least intimation who 
the Messiah was to be. This is not probable. Yet, the evangelists, John 
in particular, wish to make us believe, that John the baptist, was wholly 
unknown to Jesus, and that the God of the universe,, acted as master of 
ceremonies at their introduction. 



161 THE BIBLE. 



CHAPTER XII. 



Perhaps the most fatal discrepancy between the writers of " the New 
Testament, is that respecting the time at which Christ is said to have made 
known his pretensions. And in this particular, each, as he is commonly 
understood contradicts himself. All assert, that at this baptism of Jesus, 
a dove appeared and sat upon him, and at the same time, a voice was heard 
from heaven, saying: "This is my beloved son in whom 1 am well pleased." 
This was at Bethabara on the Jordan, where, we are told, thousands were 
congregated. 

The first inquiry is, who saw the dove and heard the voice. You are 
all ready to answer, that the whole multitude there assembled, saw and 
heard. So much the worse for the evangelists, but not one of them says so. 
Matthew and Mark assert, expressly to the contrary, as to the dove, and 
leave it doubtful as to the voice. The language of Matthew is: "And lo! 
the heavens were opened unto him^ (Jesus) and he saw the spirit of God 
descending like a dove, and lighting upon him-, and lo a voice from heaven 
saying, &c." How did Matthew know this, if Jesus only saw and heard? 
An honest and fair construction will not make Matthew say, that the multi- 
tude heard the voice. Mark gives the same version of this matter. Luke 
tells us, that Jesus was the last who was baptised by John at Bethabara. 
The fair inference is, that no one, but the administrator, was present to 
witness the baptism, or the spiritual prodigies. John the Baptist tells John 
the evangelist, that he saw the dove, or spirit of God, descending upon 
Jesus, but says nothing about the voice. I am willing to admit, that it can 
not be fairly inferred from the accounts given of this transaction, that the 
dove was seen, or voice heard, by any other than Jesus and John. You 
all say, that Jesus was then and there anointed by God, with the Holy 
Spirit, it having then been poured upon him. He thence became Christos, 
or Christ the Anointed. If therefore, you contend that all Judea and Jeru- 
salem, and the regions round about, saw this anointing, and heard this 
voice, you make the first three evangelists the most stupid and inconsistent 
writers that ever lived; for they all tell us, that Jesus kept this unction, and 
his sonship, a profound secret even from his disciples, till near the close of 
his ministry. With what propriety could he enjoin upon the twelve to tell 
no man, that he was Christ, the son of the living God, if all Judea and Jeru- 
salem, and the regions round about, had seen the spirit of God constitutino- 



ITS OWN REFUTATION. 165 

him the one, and heard his voice from heaven, proclaiming- him the other. 
John's first chapters are in confirmation of my construction; for in them we 
are given plainly to understand, that Andrew and Peter, and Philip and 
Nathaniel, did not know the character of Jesus, even after his baptism, till 
John informed them. 

Now Andrew had been an attendant upon John, and must be presumed 
to have witnessed Jesus' baptism, and to have seen the dove and heard the 
voice, if the one was seen, and the other heard by all the congregation. 
But this is inconsistent with the baptist's saying to him — "Behold the 
Lamb of God," and giving him the reason why he knew it; and also incon- 
sisitent with Andrews running to find Peter, and telling him after his in- 
terview with Christ, and not before, "we have found the Christ;" and 
furthermore inconsistent with the reason given by Nathaniel, who was at 
Bethabara, and must have heard of these celestial prodigies, why he con- 
fessed him to be the son of God, viz: because Jesus saw him under the fig 
tree. God's voice would have been more satisfactory proof than that. 

But John in his 5th Chap, tells us plainly, that the multitude did see the 
-dove, and hear the voice. He therein represents Christ as endeavoring to 
establish his pretensions before a company of Jews. Granting Jesus his 
premises, his argument is very logical. He first lays down the undeniable 
principle, that the testimony of him who lays claim to a Messiahship, and 
the sonship of God, ought not to be regarded — that they ought not to rely 
upon his mere ipse dixit as proof of his high pretensions. This is all fair 
and proper. He then proves his Messiahship by appealing to his works. 
Then he states his sonship, by alleging, that the Father had testified of him; 
and proves it by appealing to the appearance of the dove, and to the voice 
from heaven. This was virtually alleging that a great portion of the inha- 
bitants of Judea were at Bethabara to witness both, and that some of those 
present were of the number. I am aware, that according to our common 
translation, Christ is made to state the proposition, and then tell the people 
that they must depend upon his own ipse dixit for the proof, all which is in 
direct violation of the principle upon which he started. It reads thus in 
our common translation: "The father also, which sent me, hath borne wit- 
ness of me. Ye have neither heard his voice at any time, nor seen his shape." 
This is stating a proposition, and making the utmost exertions to disprove 
it — an absurdity that no man was ever guilty of. It ought to read, as we 
find it in the translations of the most learned biblical scholars: "Did ye 
not, at a certain time, hear his voice — did ye not see his shape?" As at 
present translated, it is, as if I should say: "The President has spoken 
highly of me, though no man ever heard him say a word about me." 

You are here in a dilemma. If you contend that all the evangelists are 

V 



166 THE BIBLE 

to be understood as asserting, that the multitude saw the dove, and hdafd 
the voice, then the first three contradict, or are inconsistent with them- 
selves; for they make Jesus, towards the close of his ministry, ask his 
disciples, who men said that he was. On the supposition, that this dove 
was seen, and voice heard, by so great a multitude, that Jesus could refer 
to them, before a promiscuous company of Jews, in proof of his pretensions, 
he could not, with the least propriety, ask his disciples this question. They 
are made to answer: "Some say Elias, some Jonn the Baptist." This 
answer is also irreconcilable with the aforesaid supposition. Peter, how- 
ever, said, that he (Jesus) was the Christ, the son of the living God. Jesus 
then assures him, that flesh and blood had not revealed it unto him, but his 
father who was in heaven. (This is in direct contradiction to John, who 
tells us, that Andrew, a piece of flesh and blood, told this same Peter, that 
Jesus was the Christ.) I have clearly shown the folly and absurdity of this 
charge, on the supposition that the dove was seen, and voice heard by all 
the congregation. 

If you contend, "that the evangelists are not, when giving an account of 
his baptism, to be understood as asserting, that the dove was seen, and a 
voice heard, then you make John irreconcilable with himself, and all the 
rest; for no honest and rational man will contend, that the King's translation 
of the 37th verse of his 5th chapter, is correct; and in his first chapter he 
represents those who were at Bethabara, where Christ was baptised, as 
being ignorant of his divine character. 

But, have all this as you please. Matthew and Mark represent him as 
working miracles, (not exactly for the purpose of producing faith, for his 
miracles were directly as the faith of the people — no faith, no miracles — 
much faith, many miracles.) and requiring faith of the people. Faith in 
what] That he was Christ, the son of the living God? By no means; for 
he carefully conceals, even from his disciples, his Messiahship and sonship, 
till near the close of his ministry. And when he ascertains that they 
understand both, he strictly charges them to tell no one that he was the 
Christ. Yet John gives us to understand, that Jesus divulged his real 
character in full, very soon after his first setting out, makes him declare to 
Nicodemus, that he was the only begotten son of God — to the woman of 
Samaria, that he was the Christ; and strongly contend before a company of 
Jews, that he was both the Messiah and the Son. 

I have already mentioned many important particulars in which John can- 
not be reconciled with the others. I now state, and will prove, that on a 
fair construction, he contradicts Matthew and? Luke, as to the place of 
Christ's birth, and descent. In his seventh chapter he tells us, that certain 
persons believed on him as the Christ, "But some said shall Christ come out 



ITS OWN REFUTATION. 167 

of Galileel Hath not the scripture said that Christ cometh of the seed of 
David, and out of the town of Bethlehem where David was." This form of 
objection is equivalent to saying: "This man cometh not of the seed of 
David, nor out of the town of Bethlehem, and therefore cannot be the Christ." 
John does not correct them, and therefore, he is to be presumed as admit- 
tino- the truth of their allegation, but denying their conclusion. 

If the future historian shall write, that the people of the United States 
were about to support Daniel Webster for President, but some said, "does 
not the constitution say, that he must be a native bom citizen of the United 
States; in order to be eligible to this high office," Vv^ould not posterity be- 
lieve, and be authorised to believe, that he was not born in the United 
States'? They could have no other belief, unless the author should give 
the true place of his birth in some other part of his work, which John has 
not done as to Christ. I insist, that the statement by an author, of an ob- 
jection, without an answer or denial, is equivalent to an admission of its 
truth. I must again remind the reader, that these evangelists did not write 
in concert, but independently of each other. 



■^;* 



168 THE BIBLE 



CHAPTER XIII. 

I have already noticed one of Matthew's quotations from the prophecies^, 
respecting a conception by a virgin. In his second chapter he introduces 
many others, all in this form: "That it might be fulfilled which was spoken 
by the prophet, saying." As many of these quotations are evidently not 
prophecies, but matters of history, having no relation to Christ, your teach- 
ers have come to the conclusion, that Matthew did not mean what his words 
import, but that he quoted to show a mere consimilarity (I believe this is 
the word) of circumstances; in other words, that Matthew was another Dr. 
Pangloss, or Pangloss another Matthew. 

A very learned Bishop, (Dr. Sykes) has lately confessed, that the passage 
in Isaiah, respecting the virgin, was not a prediction of Christ, and con- 
tends that Matthew did not quote it as such. His language is: "The 
evangelist, in citing this passage, (which, as appears by the context, con- 
cerned a child which was to be born before the land should be forsaken by 
Rezin and Pekah, who then invaded Judea, and overran it) only cited them 
(it) as words of Isaiah, remarkably agreeable to the miraculous birth of 
Jesus, and not as a prophecy of his birth. Matthew, observing the provi- 
dential disposition of things, and seeing the surpassing and extraordinary 
birth of the Messiah, in so wonderful a manner, expressed it thus: "All 
this was done that it might be fulfilled, which was spoken of the Lord by 
the Prophet:" but yet he meant no more than an accommodation of the 
prophet's words to the case in hand." 

This learned Doctor admits the correctness of the position for which we 
contend, viz; that this child was born before the overthrow of Rezin and 
Pekah, and has the effrontery to assert, that Matthew did not quote the 
passage from Isaiah, as a prophecy of Jesus. If Matthew had used these 
words only, "All this was done that it might be fulfilled, which was spoken 
by the prophet," there would have been some pretext, though as a school- 
mate used to say, "a precious little one," for the assertion, that the evan- 
gelist meant no more than an accommodation: but when his language is; 
"All this was done that it might be fiilfilled, which was spoken of the 
Lord by the prophet;" for the doctors (Sykes is not alone) to insist, that 
Matthew did not mean to say, that the prophet spoke of, or had reference to 
THE Lord, is a piece of unparalleled, as well as unpardonable impudence. 
With the same propriety they might contend, that Matthew in the first 



ITS OWN REFUTATION. 1$9 

verse of his 5th Chapter, meant to say, that Jesus not seeing any body, 
went down into the plain, and when he stood up, his disciples departed from 
him. 

Matthew was so determined, that every act and movement of Christ, should 
be in fulfilment of some prophecy, that he has not only pressed historians 
into his service, but actually misquoted them. He says, that Christ was 
taken to Nazareth; that it might be fulfilled which was spoken by the pro- 
phets, "He shall be called a J^azarene" No Jewish poet, prophet, or 
historian, ever used these words, or words conveying the same meaning. 
The angel, according to the anonymous work, entitled the book of Judges, 
told the mother of Samson, that her son should be a Nazarite. A Nazarite 
was one of a religious order among the Jews; he was to abstain from wine 
and strong drink, and not to suffer a razor to come upon his face or head. 
For more particulars on this subject, see 6th Numbers. A person can be 
a Nazarite and live any where, but a Nazarene is one whose domicil is the 
town of Nazareth. You may call this a small matter, but it is sufficent for 
the condemnation of the whole book. What! an author, chosen by God him- 
self, to give a true history of his son, resort to such low and petty tricks as 
this! 

As the major part of these quotations have the same introductory words, 
viz: "that it might be fulfilled which was spoken by the prophet:" who, I 
ask, authorised your doctors to say, which were predictions, and which were 
not? By what rule are we to determine? They ought to furnish us with 
some unerring standard, by which we may determine with certainty. 
This they cannot do. This Panglossism was a very happy discovery, for 
when driven from the position of prophecy, you mount upon it, and exclaim: 
*'here we are safe — our authors cannot be accused of misinterpreting, or 
misapplying the prophecies, for they do not quote them as actual predic- 
tions, but merely to show a singular coincidence or consimilarity of circum- 
stances; all which is equivalent to this; that the writings of the pro 
phets, quoted by the evangelists as prophecies, are not predictions. 

No Bishop in Christendom, twenty years ago, dared to have hinted, that 
the quotations from Isaiah, respecting the conception by a virgin, was not 
an actual prediction of Jesus. There are some references to the prophets 
to which this consimilarity principle cannot apply. The first in Matthew, 
is found in his 3d chapter, respecting John the Baptist. He is there said 
to be "the voice of one crying in the wilderness, prepare ye the way of the 
Lord, make his paths straight." And in his 11th chapter, he tells us, that 
he is also the pjrson of whom it is written: "Behold I send my messenger 
before thy face, which shall prepare thy way before thee." The first of 
these quotations is from Isaiah, XL. 3d, the other from Malachi, III. 1, 



170 THE BIBLE 

As Isaiah is the most unintelligible of all the writers of either the New, or 
the Old Testament, except Micah; and as Matthew has told us that these 
prophets referred to the same person in the passages quoted, it will be 
only necessary to ascertain to whom Malachi had an allusion. And if I 
can shew, that he did not allude to John the Baptist, it will follow, that 
Isaiah did not. 

In the first place, let me notify the reader, that Malachi, if our present 
translation be correct, is misquoted. His words are, as James' Bishops 
translated them, "Behold I will send my messenger, and he shall prepare 
the way before me." The prophet continues: "and the Lord, whom you 
seek, shall suddenly come to his temple, even the messenger of the cove- 
nant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 

2. But who may abide the day of his coming'J and who shall stand when 
he appeareth] for he is like a refiner's fire, and like fullers soap: 

3. And he shall sit as a refiner and purifier of silver; and he shall purify 
the sons of Levi, and purge them as gold and silver, that they may offer unto 
the Lord, an ofiering in righteousness. 

4. Then shall the offering of Judah and Jerusalem be pleasant unto the 
Lord, as in the days of old, and as in former years." 

According to Matthew's translation, God was to send some one before, 
to prepare the way for another. Admitting Matthew to be correct, the 
question now comes up, who was this messenger"? and who was this Lord 
that was to come to his temple. I answer, that Zerubbabel was the mes- 
senger or Messiah, and Ezra was this Lord. Ezra did not return from 
Babylon to Jerusalem, until the temple had been rebuilt by Zerubbabel. He 
(Ezra) was the messenger of the covenant, He was to instruct the people, 
and did instruct them in the covenant, or law, (called Moses' law,) for "he 
had prepared his heart to seek the law of the Lord, and to do it, and to teach 
in Israel statutes and judgments." (See Ezra, VII. 10.) And he was au- 
thorised by king Darius, to execute judgment, even unto death, upon all 
those who would not obey the law or covenant. (See his 7th chapter, and 
8th Nehemiah.) He was to be like a refiner's fire, and fullers soap, and 
to purge the Levites. 

I will here quote the 9th, and part of the 10th chapter of Ezra, that the 
reader may be satisfied, that Ezra is alluded to by JIalachi, as the Lord wlio 
was to come to his temple, and to be the purifier of the Levites, and that 
Zerubbabel was his fore-runner. 

CHAP. IX. 

Now, when these things were done, the princes came to me, saying, the 
people of Israel, and the priests, and the Levites, have not separated them- 
selves from the people of the lands, doing according to their abominations. 



ITS OWN REFUrASTION. 171 

even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Am- 
monites, the Moabites, the Egyptians, and the Amorites. 

2. For they have taken of their daughters for themselves, and for their 
sons; so that the holy seed have mingled themselves with the people of those 
lands: yea, the hand of the princes and rulers hath been chief in this 
tresspass. 

3. And when I heard this thing, I rent my garment and m.y mantle, 
and plucked off the hair of my head, and of my beard, and sat down- 
astonished. 

4. Then were assembled unto me, every one that trembled at the words' 
of the God of Israel, because of the transgression of those that had been 
carried av/ay; and I sat astonished until the evening sacrifice. 

5. ^And at the evening sacrifice I arose up from my heaviness; and 
"having rent my garment and my mantle, I fell upon my knees^ and spread 
out my hands unto the Lord my God, 

6. And said, O my God, I am ashamed and blush, to lift up my face to 
thee, my God; for our iniquities are increased over our head, and our tress- 
pass is grown up into the heavens. 

7. Since the days of our fathers have we been in a great tresspass unto 
this day; and for our iniquities have we, our kings, and our priests, been de- 
livered into the hand of the kings of the lands, to the sword, to captivity, 
and to a spoil, and to confusion efface, as it is this day. 

8. And now for a little space grace hath been showed from the Lord our 
God, to leave us a remnant to escape, and to give us a nail in his holy place, 
that our God may lighten our eyes, and give us a little reviving in our 
bondage 

9. For we were bond-men; yet our God hath not forsaken us in our bond- 
age, but hath extended mercy unto us in the sight of the kings of Persia, 
to give us a reviving, to set up the house of our God, and to repair the de- 
solations thereof, and to give us a wall in Judah and in Jerusalem. 

10. And now, Oour God, what shall we say after this'? for we have for- 
saken thy commandments, 

11. Which thou hast commanded by thy servants, the prophets, saying, 
the land, unto which ye go to possess it, is an unclean land with the filthi- 
nes's of the people of the lands, with their abominations, which have filled 
it from one end to another with their uncleaness. 

12. Now therefore, give not your daughters unto their sons, neither take 
their daughters untoyour sons, nor seek their peace or their wealth forever; 
that ye may be strong, and eat the good of the land, and leave it for an in- 
heritance to vour children forever. 



173 THE BIBLE 

13. And after all that is come upon us for our evil deeds, and for our 
great tresspass, seeing that thou our God, hast punished us less than our 
iniquities deserve, and hast given us such deliverance as this; 

14. Should we again break thy commandments, and join in affinity with 
the people of these abominations'? wouldest not thou be angry with us till 
thou hadst consumed us, so that there should be no remnant nor escaping! 

15. O Lord God of Israel, thou art righteous: for we remain yet escaped, 
as it is this day, behold we are before thee in our tresspasses, for we cannot 
stand before thee because of this. 

CHAP. X. 
Now, when Ezra had prayed, and when he had confessed, weeping and 
casting himself down before the house of God, there assembled unto him out 
of Israel a very great congregation of men, and women, and children; for 
the people wept very sore. 

2. And Shechaniah the son of Jehiel, one of the sons of Elam, answered 
and said unto Ezra, we have tresspassed against our God, and have taken 
strange wives of the people of the land; yet now there is hope in Israel 
concerning this thing. 

3. Now therefore let us make a convenant with our God, to put away 
all the wives, and such as are born of them, according to the counsel of my 
Lord, and of those that tremble at the commandment of our God; and let it 
be done according to the law. 

4. Arise; for this matter belongeth unto thee; we also will be with thee: 
be of good courage, and do it. 

5. Then arose Ezra, and made the chief priests, the Levites, and all 
Israel, to swear that they should do according to this word: and they 
sware. 

6. Then Ezra rose up from the house of God, and went into the chamber 
of Johanan the son of Eliashib; and when he came thither, he did eat no 
bread, nor drink water; for he mourned because of the transgression of them 
that had been carried away. 

7. And they made proclamation throughout Judah and Jerusalem unto 
the children of the captivity, that they should gather themselves together 
unto Jerusalem; 

9. IT Then all the men of Judah and Benjamin gathered themselves to- 
gether unto Jerusalem within three days; it was the ninth month, and the 
twentieth day of the month: but all the people sat in the street of the house 
of God, trembling because of this matter, and for the great rain. 

10. And Ezra the priest stood up, and said unto them, ye have trans- 
gressed, and have taken strange wives, to increase the tresspass of Israel. 



ITS OWN REFUTATION. 173 

11. Now therefore make confession unto the Lord God of your fathers, 
and do his pleasure: and separate yourselves from the people of the land, 
and from the strange wives. 

12. Then all the congregation answered, and said with a loud voice. 
As thou hast said, so must we do. 

13. But the people are many, and it is a time of much rain, and we are 
not able to stand without, neither'is this a work of one day or two: for we 
are many that have transgressed in this thing. 

14. Let now our rulers of all the congregation stand, and let all them 
which have taken strange wives in our cities come at appointed times, and 
with them the elders of every city, and judges thereof, until the fierce wrath 
of our God for this matter be turned from us. 

15. IF Only Jonathan the son of Asahel, and Jahaziah the son of Tikvah. 
were employed about this matter; and MeshuUam, and Shabbethai the 
Levite helped them. 

16. And the children of the captivity did so. And Ezra the priest, with 
certain chief of the fathers, after the house of their fathers, and all of them 
by their names, were separated, and sat down in the first day of the tenth 
month to examine the matter. 

17. And they made an end with all the men that had taken strange 
wives by the first day of the first month. 

1 8. IT And among the sons of the priests there were found that had taken 
strange wives: namely of the sons of Jeshua the son of Jozadak, and his 
brethren: Maaseiah, and Eliezer. and Jarib and Gedaliah. 

19. And they gave their hands that they would put away their wives; 
and being guilty, they offered a ram of the fiock for their tresspass. 

The prophecy next quoted by Matthew, is found in his 4th chapter. — 
He is responsible, although he makes the devil quote it. The. words of his 
devil are: "If thou (Jesus) be the Son of God, cast thyself down (from the 
temple) for it is written, he shall give his angels, charge concerning thee, 
and they shall bear thee up, lest at any time thou dash thy foot against a 
stone." I shall not permit you to resort to your consimilarity principle, 
for Matthew tells us directly, that some writer in the Old Testament had 
recounted a conversation between God Almighty and his son, in which the 
Father tells tlie son, that he would give his angels charge concerning him, 
when he should send him into the world on the great errand of reformation 
and salvation. So every reader understands him, though not one in ten 
thousand ever looked back into the Old Testument, to ascertain who was the 
reporter of this pretended conversation. 

A great majority of this enlightened community will swallow a whale 
rather tliEtn be at the trouble of a few minutes search in order to ascertain 

W 



174 



THE BIBLE 



whether it be necessary to swallow any thing. I will admit, that the 
Psalms, and all the poetry of the Old Testament, owing to a defective trans- 
lation, are in many instances wholly unintelligible. Solomon's songs are 
acknowledged by your learned divines, to be a play, founded upon his mar- 
riage with the daughter of Pharoah. On this supposition they can be made 
intelligible. 

Take, for instance, the 6th Chapter. It commences thus: "Whither is 
thy beloved gone, O thou fairest among women? Whither is he turned 
aside, that we may seek him with thee," 

This is said by the bride maids to the bride. She then answers: 

"My beloved is gone down into his garden, to the beds of spices, to feed 
in the gardens, to gather lilies." 

Solomon is now discovered, or in the language of the stage, "enter 
Solomon," who thus addresses his spouse: 

"Thou art beautiful, O my love, &c. &c." 

The translators must have known all this. What then can be said of 
their integrity, who must knowingly have converted what was plain and 
intelligible, into a mass of unintelligible jargon, to confound and bewilder 
mankind. 

The ninty -first Psalm, a part of which Matthew puts into the mouth of 
the devil, is evidently a dialogue, between David and one of his courtiers^ 
and the Almighty. It is intelligible on this supposition, and wholly unin- 
telligible on any other. It will be remarked, that God is made by all the 
Jewish writers, to hold conversations with his creatures. 

I will now quote the whole Psalm as a dialogue. 

David. — He that dwelleth in the secret place of the Most High, shall 
abide under the shadow of the Almighty. I will say of the Lord, He is my 
refuge, and my fortress: my God; in him will' I trust. 

Courtier. — Surely he shall deliver thee from the snare of the fowler, and 
from the noisome pestilence. He shall cover thee with his feathers, and 
under his wings shalt thou trust; his truth shall be thy shield and buckler. 
Thou shalt not be afraid for the terror by night; nor the arrrow that flieth by 
day; nor for the pestilence that walketh in darkness; nor the destruction 
that wasteth at noon-day. A thousand shall fall at thy side, and ten thou- 
sand at thy right hand; but it shall not come nigh thee. Only with thine 
eyes shalt thou behold and see the reward of the wicked. Because thou 
hast made the Lord, which is my refuge, even the Most High, :^y habita- 
tion, there shall no evil befall thee, neither shall any plague come nigh 
thy dwelling. For he shall give his angels charge over thee, in all thy 
ways. They shall bear thee up in their hands, lest thou dash thy foot, 



ITS OWN EEFL'TATIOX. 175 

against a stone. Thou shalt tread upon the lion and adder; the young lion 
and the dragon shalt thou trample under feet. 

God Almighty. — Because he hath set his love upon me, therefore will I 
deliver him: I will set him on high, because he hath known my name. He 
shall call upon me, and I will answer him: I will deliver him in trouble; I 
will deliver him, and honor him. With long life will I satisfy him, and 
show him my salvation. 

David in this dialogue, states a general proposition to the courtier. The 
courtier flatters David, by making it applicable to him personally. God 
then enters and confirms the proposition, and its application by the courtier. 

I know, I say I kjiow, that every ingenuous reader will sanction this 
construction, and agree with me, that this Psalm, like many others, is a 
piece of loathsome adulation, written by some one of David's courtiers, (a 
blsaphemous wretch he must have been) to tickle his vanity. Strange, that 
at this day, we should be gravely told, by men. who call themselves the 
salt of the earth, that this Psalm had reference to Jesus Christ, merely 
because one Matthew, in an age of perversions and panglossisms, said so. 

I will now proceed to some quotations from the Old Testament, said to 
have been made by Christ himself, and shall shew, that he misapplied and 
perverted them. Before I enter upon this argument, it will be necessary 
again to remind the reader of the christian's universal solvent, viz: the 
taking for granted, that the evangelists were inspired, and that Christ was 
a legate from the skies, or the Son of God. I wish the reader to proceed 
upon the true principle, said by John, to have been laid down by Jesus him- 
self, in his argument before a company of Jews. 

Jesus says, that the 110th Psalm, beginning with, "The Lord said unto 
my Lord," was written by David. I say it was not. He says, that the 
Lord, who was to sit on the Almighty's right hand, was Christ, that is 
himself. I deny it. You christians settle this question off hand, thus: 
"Christ says it was written by David; Christ was the Son of God, therefore 
what he says must be true." Now the intelligent logician will reply: 
"The great question in debate, between the infidel and christian, is, was 
Christ the Son of God; and if the infidel can shew, that he falsely attributes 
the authorship of this, or any other Psalm, to David, and also puts a false 
construction upon it, it is permitted to him, by all the rules of fair argu- 
ment, to do so. David was or was not the author of this Psalm; and it is 
not in the power of Jesus or the Almighty, now to make David the author 
if he was not; any more than it would be in their power to make General 
Henry Lee commander-in-chief of the American armies, during the 
revolutionary war. And if the infidel succeeds in his attempt, he can most 
assuredly say: "Therefore your Jesus was not this Son of God." 



176 



TUB mSLE. 



In order that the reader may be able duly to appreciate my argument, 
he should be informed, that Saul, David's immediate predecessor, was 
aware, that David not only endeavored to succeed , but to supplant him , . 
having brought over the unnatural Jonathan, the heir apparent, to his inter- 
ests. Immediately after Saul's death, David usurped the throne. Several 
of the tribes at first refused to acknowledge him as their King. At this 
time he was in the dew of his youth, being about thirty years old. Like 
all the other deceivers and impostors of that day, he pretended that God 
frequently met with him, and revealed to him his will. These revelations 
he would report to the people, and dub them the Statutes, the Law and the 
Word of God. His strong hold, or fort, was on the hill of Zion. He was 
the Napoleon of the Jewish nation. 

Now to the question. The Psalm is in these words: 
PSALM ex. 

The Lord said unto my Lord, Sit thou at my right hand, until I make 
thine enemies thy footstool. 

2. The Lord shall send the rod of thy strength out of Zion: rule thou in 
the midst ofthine enemies. 

3. Thy people shall be willing in the day of thy power, in the beauties 
of holiness from the womb of the morning: thou hast the dew of thy youth. 

4. The Lord hath sworn, and will not repent, Thou art a priest forever 
after the order of Melchizedec. 

5 The Lord at thy right hand shall strike through kings in the day of 
his wrath. 

6. He shall judge among the heathen, he shall fill the places with the 
dead bodies; he shall wound the heads over many countries. 

7. He shall drink of the brook in the way: therefore shall he lift up the 
head. 

Let the reader carefully peruse this Psalm, on the supposition that David 
wrote it, and his first exciammation will be: "What horrid blasphemy!" 
On this hypothesis, David must have entered the court of heaven, and heard 
the God ofthe Universe, surrounded by his angels, addressing a being called 
his son, in the language of an earthly autocrat to his son, about to place him 
on the throne of some one of his remote provinces: "Sit thou my son on 
my right hand, and I will make thy enemies thy footstool:" that is, "Be 
loyal to me, and obey my statutes, and I will enable you to trample on your 
enemies, and 'stamp them as the mire of the street.' " What efirontery 
this, to put such language into the mouth of Diety. 

Again. "I will send the rod of thy strength out of Zion, you shall rule 
in the midst of your enemies." 

Here some ofthe heavenly courtiers may be presumed to have asked: — 



ITS OWN REFUTATION. . 177 

*" *'Zion! Zion! What is tbatl" Gabriel, who was frequently sent on 
business to' this corner of his master's dominions, may be supposed to have 
answered: "Zion is a little fort at Jerusalem, the capitol of a petty kingdom 
called Juda, at the east end of one of the seas of that little dirty planet 
yonder." 

The choir in reply. "Wonder what more he is a going to do for young 
master." 

Gabriel — Hark! 

GodAlmightij. — Thy people shall be willing in the day of thy power, in 
the beauties of holiness, from the womb of the morning: thou hast the dew 
of thy youth." 

Choir. — When he shall be firmly se'ated on his throne, the people will be 
obedient. That is a truism that mi^ht have been spared; but our young 
master is a fine blooming young fellow, that is true. 

Think of this my christians readers; a being that you contend was from 
the beginning, be said to be in the dew of his youth! 

God Almighty. — I have sworn it, and will not repent. Thou art a priest 
forever, after the order of Melchizedec. 

Choir. — Who is 3Ielchizedec'? 

Gabriel. — He was a petty burgomaster of this Jerusalem, when it was 
a mere hamlet, and called himself a priest. 

Choir. — Our young master is to be highly honored — wonder if he will 
want to take any of us along, to wear mitres and chapeaux. 
;-; God Almighty. — Thou shalt be at my right hand, my son, and shalt 
strike through Kings in the day of thy wrath, thou shalt judge among the 
heathen, and shalt fill the places with the dead bodies, thou shalt wound the 
heads over many countries — (O! shocking!!) — thou shalt drink of the brook 
in the way, therefore thou shalt lift up the head.* (Most horribly impious 
to put such language in the mouth of Diety!) 

Let us now read this Psalm on the supposition that it was an adulatory 
address to David, written by one of his wives or courtiers. The blas- 
phemy in part remains, but the absurdity vanishes. The parasites of kings 
and emperors in modern days tell them what course of measures their ma- 
jesties have resolved on, after their majesties have told them. In the days 
of the kings of Judah, the courtiers told their Jewish majesties, that the 
Lord would do so and so for their majesties, knowing full well that their 
majesties intended to accomplish these things for themselves. This was 
the language of adulation in those days, viz: "The lord will do for my 



*Do not let me be understood here as ridiculing any thing but the low and 
grovelling notions of a God, that those who believe that he held the langaage 
attributed to him in this Psalm must entertain. 



178 . TUB BIBLE. 

lord," that is, "The God of the universe wiU do for my lord the king." — 
So, "The lord said unto my lort. sit tiou on u-y ridtt har-^. till I make thy 
enemies thy footstool," meant nothing mor^ nor less than this: "The God 
of the universe said unto r } lord king David, be loyal, and obey my law 
and I vi^ill enable you to conquer the heathen nations, that are around about 
you. . ^'Tlie lord will send the rod of thy strength out of Zion, thou shall 
rule in the midst of thine enemies," is in plain unsophisticated English. 
"You, my liege will march your army out of the fort on the hill of Zion, 
when about to invade and conquer the neighboring tribes, and when you 
shall have conquered them, you will rule over them." 

"Thy people shall be willing in the day of thy power, in the beauties of 
holuiess from the womb of the morningr — thou hast the dew of thy youth." 
That is, "You are still young, but thirty years old, (this having no doubt 
been written soon after Saul's death,) enterprising and talented. Your 
power will increase till those tribes who now refuse, will acknowledge you 
as their rightful sovereign. 

"The lord hath sworn and will not repent: thou art a priest forever after 
the order of Molchisidec." David was anxious to concentrate in himself 
the powers of church and state and render them perpetual in his family; 
hence we find him on various occasions wearing the ephod, and calling upon 
God at the altar; and this Poet Laureat was in this Psalm furthering his 
views. The order of Melchisidec can mean nothing more than the kingly 
and priestly office united in one person. All men of this order are held as 
enemies to mankind. The Pope is the only priest after the order of Mel- 
chisidec now in Christendom. 

"The lord at thy right hand," that is David at the right hand of God 
shall strike thrqugh kings — fill the places with dead bodies, drink of the 
brook and lift up the head. 

That the reader may be convinced Jihat this Psalm was written in the 
common adulatory language of that day, I will refer him to the interview 
between David and Abigail when she met him with the tribute. Hundreds 
of other p-gssages might be cited to the same efiect. She addresses David 
in the ^following language: 

"Now therefore, my lord, as the Lord liveth, and as thy soul liveth, see- 
ing the Lord hath withholden thee from coming to shed blood, and from 
avenging thyself with thine own hand, now let thine enemies, and they 
that seek evil to my lord, be as Nabal. 

"And now this blessing, which thy handmaid, hath brought unto my 
lord, let it even be given to the young men that follow my lord. 

"I pray thee, forgive the trespass of thy handmaid: for the Lord will cer- 
tainly make my lord a sure house: because my lord fighteth the battles of 



KTs ew3r -zrsrrsTxrios, 



179 



the Lord, and evil hath not been found in thee, all thy days. 

"Yet a man is risen to pursue thee, and to seek thy soul: but the soul 
of my lord shall be bound in the bundle of life with the Lord thy God: and 
the souls of thine enemies, them shall he sling out, as out of the middle of 
a sling. 

"And it shall come to pass, when the Lord shall have done to my lord ac- 
cording to all the good he hath spoken concerning thee, and shall have ap- 
pointed thee ruler over Israel. 

"That this shall be no grief unto thee, nor offence of heart unto my lord, 
either that thou hast shed blood causeless, or that my lord hath avenged 
himself: but when the Lord shall have dealt well with my lord, then remem- 
ber thy handmaid." 

There needs no comment upon this; a child can see the similarity and 
make the application. As a last argument to prove that this song was ad- 
dressed to David by some flatterer about his court, knowing that it would 
please him and hence become a popular song; I will refer the reader to 
the 5th chapt., 1st Kings, 3d verse: — 

"And thou knowest how tliat David my father could not build a house 
unto the name of the Lord his God, for the wars which were about him on 
every side, itntil the Lord hadput them under the soles of his feet.'^ 

Solomon here tells us, that the Lord performed to his father, what in this 
Psalm he is said to have promised. The phraseology of Solomon, "put 
them under the soles of his feet," shows that he had reference to this very 
popular song, whose language is, "make thy enemies thy footstool." 

I consider this question as now settled in my favor, namely, that the 
author of this Psalm was not David, but one of his parasites — that it was 
not intended by its author to be understood as a report of a conversation be- 
tween God and his son. 

I am aware that the christian will struggle hard before he will yield the 
point. I care not how bigoted he is, if he be only intelligent, he will be 
compelled to agree with me. He will with great reluctance abandon his 
favorite theories and particularly the ingenious system of Paul built upon 
this Psalm and so fully elaborated in his letter to the Hebrews. But all 
must go by the board, Melchisidec, tythes and all. 

Since we are upon the subject of tythes we will despatch it at once. — 
How Paul could say that Abraham gave tythes to Melchisidec, I cannot 
conceive, for if the writer of the book of Genesis does not say to the contrary, 
viz: that Melchisidec gave tythes to Abraham, there is not an assertion 
in the book. It appears that some marauders had come from the north and 
taken off the people of a few hamlets in the neighborhood of Salem (now 
Jerusalem,) and all their goods. Among the captives was Lot the neph- 



180 THE BIBLE 

ew of Abraham. Abraham with his retainers, pursued after the robbers 
and retook the captives and all the plunder. On his return he halted near 
Salem to refresh himself and his men. Melchisidec who was then the 
chief man and priest of this village, feeling under obligations to Abraham 
for having chastised these land pirates, went out to pay him his respects 
and carry him some refreshments. Tne language of the book is: 

"And Melchisidec king of Salem brought forth bread and wine; and he 
was the priest of the most high God. • 

"And he blessed him, and said. Blessed be Abram of the most high 
God, possessor of heaven and earth. 

"And blessed be the most high God, which hath delivered thine enemies 
into thy hand. And he gave him tithes of all. 

"And the king of Sodom said unto Abram, Give me the persons, and 
take the goods to thyself. 

"And Abram said to the king of Sodom, I have lifted up my hand unto 
the Lord, the most high God, the possessor of heaven and earth. 

"That I will not take from a thread even to a shoe-latchet, and that I 
"will not take any thing tiiat is thine, lest thou shouldst say, I have made 
Abram rich. 

"Save only that which the young men have eaten, and the portion of the 
men which went with me, Aner, Eschol, Mamre, let them take their por- 
tion." 

This is all that is said of Melchisidec. Out of this small scrap has 
grown the tythe system. And upon a perversion of the 110th Psalm, in 
which mention is made of Melchisidec, Paul has founded an argument 
which goes to the destruction of the Jewish priesthood, but the tythes still 
maintain tlieir ground. 

But who gave the tythes, Abraham or Melchisidec? Read it over again. 
"And he blessed him." Who was he? Here there can be uo doubt. — 
The pronoun has relation to, and stands for Melchisidec. "And he blessed 
him and said, blessed be Abraham of the most high God, possessor of hea- 
ven and earth, and blessed be the most high which hath delivered thine en- 
emies into thine hand, and he gave him tythes of all." Can you say 
that this last he does not represent the same person that the first he did. 

If you contend that here must be a change of persons and that the pro- 
noun he in the last clause of the sentence is used for Abraham, because 
priests do not give but receive tythes; I reply that you must prove that at 
the time of this transaction there was a priesthood who received cythes — 
that the tythe system was then perfectly understood. If you can do this, 
I will cheerfully surrender the point. I do not say that you]cannot, though 
I do not know that you can. Until you do I shall understand this passage 



ITS OWN REFUTATION. 181 

according to the plain import of its words, its grammatical construction 
and the circumstances of the case. Who had conferred a favor] Abra- 
ham. Who felt and expressed his obligations'? Melchisidec. Who ought 
to have received tythes or tribute money? Abraham most certainly. Da- 
vid, before he was king, demanded tribute not merely for protecting the rich 
farmers and graziers that dwelt near his strong holds or lurking places, but 
for not plundering them h;ms3lf. The .same system has existed in our own 
day in Scotland, under the name of black mail. And is it unreasonable 
to suppose that Melchisidec made Abraham a handsome present for 
signally chastising these marauders and thus securing him against future 
onslaughts'? What could have induced Abraham to give away the tenth 
part of the goods that he declared did not belong to him — of goods not one 
shoe-latchet of which he would retain from the former owners'? What 
right had Melchisidec to them'? Were these persons who had been plun- 
dered within his Dioces'? Would he have received a tenth part of these 
same goods from their owners, if they had not been taken from them by 
these banditti'? As Abram is particular in mentioning what he reserved of 
the goods and for what purpose he kept some of them back, he certainly 
would have included this tenth part among these reservations, had he 
given it to this priest. 

But the language is "tythes of aZ'." Of all whaf? You answer of all 
the goods that Abraham had brought back. Can I not answer with 
equal confidence, "of all the goods of jMelchisidec's village*" 

For what purpose and on what oocasion Jesus introduced the first verse of 
this 110th Psalm I have not particularly brought to your notice. It appears 
that some Sadducees had been discussing with him the doctrine of the 
resurrection, whom he put to silence by a most singular argument, which I 
will presently notice. The Pharisees then took him in hand. And after 
some little sparring between him and a lawyer, he puts them this question: 
''What think ye of Christ? Whose son is he?" That is, from whom de- 
scended. They answer "the son of David." That is, he is to descend 
from David. He denies it. And asks "how then inspirit doth David call 
him Lord, saying; The Lord said unto my lord, sit thou on my right hand till 
I make thy enemies thy footstool." He continues, "If David then call 
him Lord how is he his son?" And the Pharisees, we are told, were non= 
plussed, and dared not ask him any more questions. This is a specimen of 
Jewish argumentation — a sample of the fairness, and candor, and great lo- 
gical acumen of Jesus, or rather of the hero of these evangelists. To con- 
fuse and embarrass an opponent by a mere verbal puzzle, was in the opin- 
ion of these writers, as it is yet of all low and vulgar minds, the perfection 
of logic. He, who could with the most- ingenuity pervert the scriptures 

X 



182 THE BIBLB 

and torture them to suit his purposes or support his side of any questioa 
was declared the victor. But why did Jesus wish to support the position 
that Christ was not to descend from David? I cannot, for my life, discov- 
er any motive, other than the vain desire of appearing victorious on the 
wronor side of the question. None is given. That christ was to descend 
from David, all Jews as well as christians contend. Matthew and Luke 
have given two long genealogies to prove that this same Jesus did descend 
from David, and mighc, therefore, be the Christ. I know that you will 
say that Jesus was here speaking of himself in his divine character, or 
alluding to liis divinity. 

If he was, why did he not say sol \^n"»y say one thing and mean another! 
Was it becoming a son of God, sent down from heaven to instruct mankind, 
to deal in dark hints and inuendoes. If these Pliarisees were convinced by 
his argument, of the truth of his position, they left him underthe false im- 
pression, false, according to your own creed, that Christ as a human being, 
w^as not to descend from David. How can you reconcile the deliberate 
making of false impressions with sound morality.'? 

But this argument in point of vulgarity and disingenuousness is not to 
be compared to the one said to have been advance-' by him against the 
Sadducees. He wished to convince them that the dead would rise; and the 
method he adopted was to prove, that seme men who had died, had also 
risen, to wit: Abraham, Isaac and Jacob. The argument he advanced in 
support of this position, is enough to raise a smile on the cheek of gravity 
itself. We are informed wh<^n Gcd met Moses in Midian, in order to 
identify himself as the same God whom Abraham, Isaac and Jacob wor- 
hipped, he exclaimed: lam (Jehovah,) the God of Abraham, of Isaac, and 
of Jacob. Therefore says Jesus, Abraham, Isaac and Jacob, are alive, for 
God is not a God of the dead, but of the living. This present tense argu- 
ment when reduced to proper form must run thus: I am (at the present 
time,) the God of Abraham, therefore Abraham is (at this present time.) — 
Little did Moses suspect, when this declaration was made to him,- that it 
contained the doctrine of a future state or announced to him the resurrec- 
tion of his progenitors. Little did the Israelites and Jews when speaking- 
of the God of their fathers and of David, dream that they were at the 
same time preaching the great and leading doctrine of the Pharisees. Lit- 
tle did they imagine that from the simple expression, "Jehovah, God of 
Abraham," life and immortality would be brought to light. 

If the present tense will bring to life, the past will certainly put to 
death. God spake these words to Moses, as found in the 6th Exodus: "I 
appeared unto Abraham, unto Isaac, and unto Jacob, (some time ago,) 
therefore, Abraham, Isaac, and Jacob, were (some time ago,) not now. — 



ITS OVV.t REFUTATION. 193 

You see they are dead, by the mere force of the past tense. The one is as 
powerful to kill, as the other to bring to life . 

The truth is, that this argument cannot be considered as an ingenious 
school boy quibble, for the reason that the word Jehovah means / am. In 
order to have kept Abraham, Isaac, and Jacob in their graves. God should, 
according to this sifter of words, have said to Moses: "I AM was the God 
of Abraham, of Isaac, and of Jacob. '"' 

That the reader may be satisfied I am not misrepresenting this argument 
to the Sadducees, I will quote Matthew, xxii. 31, 32, and Mark xii, 2o, 
27. 

"But as touching the resurrection of the dead, have ye not read that 
which was spoken unto you by God, saying. 

-'I am the God of Abraham, the God of Isaac, and the God of Jacobs — 
God is not the God of the dead, but of the living." 

"And as touching the dead, that they rise; have ye not read in the book 
of Moses, how in the bush God spake unto him, saying, I am the God of 
Abraham, the God of Isaac, and the God of Jacob. 

"He is not the God of the dead, but the God of living: ye therefore do 
greatly err." 

The other argument put into the mouth of Jesus to prove a resurrection, 
(for there are but two,) is found in John, xii. 24, in these words: "Except 
a corn of wheat fall into the ground and die it abidetli alone, but if it die, 
it bringeth forth much fruit." Now we know that if a grain be dead either 
before or after it is put into the ground, it will not grov/ or bring forth fruit. 
Old Mr. Stump knew that when he boiled the seed .rye, that he was to 
present to his neighbor in return for the splayed sow presented to him for a 
breeder. I am not about to discuss the doctrine of the resurrection. It is 
out of my range. But if it be as you all contend impossible to prove it, or 
conceive of it by the light of nature, — if our faith in this matter is to de- 
pend on revelation from which we can only be assured of it; why did Jesus 
undertake to prove it — why undertake to do what he could not accomplish 
except by a puerile perversion of Moses' writings and false physics. A 
son of God sent to reveal it would not have done so. 

There is one prophecy quoted by Matthew, having the usual introduction, 
that I believe has not yet been placed on the list of panglossism.s. I allude 
to that taken from xlii. Isaiah, found in xii. Matthew. 

''Behold my servant, whom I have chosen; my beloved, in whom my 
soul is well pleased; I will put my spirit upon him, and he shall show 
judgment to the Gentiles. 

^'He shall not strive nor cry; neither shall any man hear his voice in the 
streets. 



184 TUE BIDLE 

<*A braised reed shall he not break, and smoking flax shall he not quench, 
till he send forth judgment unto victory. 

"And in his name shall the Gentiles trust." 
, I will here quote certain passages from Isaiah, a perusal of which, I ap- 
prehend will convince the reader, that the servant of tliis quotation was Ja- 
cob or Israel, If these shall not convince him, I request him to read care- 
fully from the xli. to the xlviii. Isaiah, inclusive. 

"But thou, Israel, art my servant, Jacob whom I have chosen; the seed 
of Abraham my friend. 

"Thou whom I have taken from the ends of the earth, and called thee 
from the chief men thereof, and said unto thee. Thou art my servant: I 
have chosen thee, and not cast thee away. [Isaiah xli., 8, 9.] 

"Yet now hear, O Jacob my servant; and Israel, whom I have chosen; 
"Thus saith the Lord that made thee, and formed thee from the womb, 
which will help thee; Fear not, O Jacob, ray servant; and thou, Jesurun 
whom I have chosen. 

"Remember these, O Jacob and Israel: for thou art my servant: I have 
formed thee; thou art my servant; O, Israel, thou shalt not be forgotten of 
me." [Isaiah xliv., 1, 2, 21.] 

"Hearken unto me, O Jacob and Israel, my called; I am he: I am the 
first, I also am the last. [Isaiah xlviii., 12.] 

If it be still insisted that this servant was an individual, that individual 
must have been Zerubbabel. 

As the Jews returned to Jerusalem without noise or tumult, or blood- 
shed, so their leader Zerubbabel, who is sometimes called God's chosen 
servant, as well as the whole nation, was represented as averse to strife 
and bloodshed. However, in the verses quoted by Matthew , I have no 
doubt, and think the reader will have none after a due examination of Jer- 
emiah, Isaiah, Haggai, and Zachariah, that Isaiah alluded to Jacob or the 
house of Israel, and not to an individual. 

I will now notice another quotation by Jesus, from llSth Psalm: "The 
stone which the builders refused, is become the head of the corner." If 
I understand him, he applies this to the Gentiles, that is, they were the 
stone that had been refused, but were to succeed to the Jews in what you 
call God's favor. This is so unlike and so diametrically opposite to other 
expressions attributed to him, to which I have called your attention, that, 
I cannot but think it an interpolation. I have this further reason for think- 
ing so. Peter applies it to Christ, and calls him the stone which the Jews 
refused. 

However, have it as you please. My object is, to show it was a prophecy 
of nothing. These Psalms are called David's Psalms, though it is admit- 



ITS OWN REFUTATION. 185 

ted that there are many he did not write. This one is attributed to him 
by your divines, that is, to no one else, but there is no doubt, it was written 
for, or by, King Hezekiah. To be convinced of this, the reader has only 
to read the 20th Chapter, II. Kings; 38th Isaiah, and the Psalm itself. 
All which I would transcribe, were it not that it would appear like book- 
making. It appears, that Hezekiah was sick, and Isaiah told him, from 
the Lord too, that he would surely die, and left the room. The King pray- 
ed for restoration to health, turning his face to the wall; and the Lord 
answered his prayer. Isaiah had not got out of the court yard, before the 
Lord told him he had altered his mind, and would restore the King. Isaiah 
returns, and informs the King of this change of purpose. The King is 
greatly rejoiced, ann promises, that he will praise God all the days of his 
life. His language is alittle remarkable, as furnishing proof, not only that 
he was to make and sing songs or Psalms, for this recovery, but that he 
had not learned that any of the dead had risen, or would rise. He says: 

"For the grave can not priaise thee; death can not celebrate thee; they 
that go down into the pit, cannot hope for thy truth. 

"The living, the living, he shall praise thee, as I do this day; the father 
to the children shall make known thy truth. 

"The Lord was ready to save me; therefore we will sing my songs to the 
stringed instruments all the days of our life in the house of the Lord." 

Now for the Psalm, the whole of which I will transcribe, 
PSALM CXVIII. 

O give thanks unto the Lord; for he is good, because his'mercy enduretii 
forever. 

2. Let Israel now say, that his mercy endareth forever. 

3. Let the house of Aaron now say, that his mercy endureth forever. 

4. Let them now that fear the Lord, say, that his mercy endureth for 
ever. 

5. I called upon the Lord in distress: the Lord answered me, and set me 
in a large place : 

6. The Lord is en my side; I will not fear; what can man do unto me? 

7. The Lord taketh my part with them that help m.e: therefore shall I 
see my desire upon them that hate me. 

8. It is better to trust in the Lord than to put confidence in man: 

9. It is better to trust in the Lord than to put confidence in princes. 

10. All nations compassed me about: but in the name of the Lord will I 
destroy them. 

11. They compassed me about: yea, they compassed me about; but in 
the name of the Lord I will destroy them. 



186 THE EIBLE 

12. They compassed me about like bees; they are quenched as the fire 
of thorns; for in the name of the Lord 1 will destroy them. 

13. Thou hast thrust sore at me, that I might fall: but the Lord helped 

me. 

14. The Lord is my strength and song, and is become my salvation. 

15. The voice of rejoicing and salvation is in the tabernacles of the 
righteous: the right hand of the Lord doeth valiantly. 

16. The right hand of the Lord is exalted; the right hand of the Lord 
doeth valiantly. 

17. I shall not die, but live, and declare the works of the Lord, 

18. The Lord hath chastened me sore: but he hath not given me over 
unto death. 

19. Open to me the gates of righteousuess; I will go into them, and I 
will praise the Lord: 

20. This gate of the Lord, into which the righteous shall enter. 

21. I will praise thee, for thou hast heard me, and art become my 
salvation. 

22. The stone which the builders refused is becom.e the head of the 
corner. 

23. This is the Lord's doing; it is marvellous in our eyes. 

24. This is the day which the Lord hath made: we will rejoice and be 
glad in it. 

25. Save now,.I beseech thee, O Lord; O Lord I beseech thee, send now 
prosperity. 

26. .Blessed be he that cometh in the name of the Lord; w^e have blessed 
you out of the house of the Lord. 

27. God is the Lord, w^hich hath showed us light: bind the sacrifice with 
cords, even unto the horns of the altar. 

28. Thou art my God, and I will praise thee; thou art my God, I wil 
exalt thee. 

29. O give thanks unto the Lord; for he is good: for his mercy endureth 
for ever. 

This I contend is one of the songs which Hezekiah promised to have sung 
to stringed instruments, all the days of his life, for his wonderful recovery. 
Compare it with the chapters before referred to, and see if it does meet his 
case. 

*'I shall not die, but live and declare the works of the Lord: the Lord 
liath chastened me sore, but he hath not given me over to die." This 
shows that the author had been very sick, and that he had determined to 
praise God, for his restoration. 



ITS OWN REFUTATION. 187 

"Open to me the gates of rigliteoasness; I will go into tiiem, and I will 
praise the Lord: the gates of the Lord into which the righteous shall enter, 
I will praise thee; for thou hast heard me, and become my salvation.'* 
That is, because the Lord heard his prayer, when he was sick, and restored 
him to health, he would praise him. And what comes next? Why the 
famous text about the stone, to wit: 

"The stone which the builders refuse, is become the head of the comer." 
What an abrupt break off is here according to Matthew and his hero — a 
jump from an account of his recovery from a bed of sickness, to a prediction 
of the church of Christ, or Christ himself. And what fellows'? 

"I'his is the Lord's doing; it is marvellous in our eyes." That is, my 
recovery was marvellous. What an isolated prediction this must be. You 
ask, what it was, if not a prediction] It must have been one of those 
adages or saws, among the Jews, (such as are found among every people,) 
used to express a recovery of a person from sickness to health, whose life 
had been despaired of, as had been the case of Hezekiah. We have hun- 
dreds such. "Whip the devil round the stump" — ^'Great cry and little 
wool" — "Hold with the hare, and run with the hounds" — "Gave him the 
bag to hold" — "Kicked the bucket" — which last is applicable to the case 
of a King, or any other individual, who does 7iot recover from a sickness: 
but of whose origin or derivation not one in ten thousand (myself among- 
the rest) can inform you: but be careful how you use it, as it may become 
one of the foundations of some religion, some thousandyears hence. 



188 THE BIBLE 



CHAPTER XIV. 

For the sake of variety, I will take up the history of Paul, as found in 
the Acts of the Apostles, and show that it cannot be true. 

In the first place, I remark, that Judea, at this time, was a Roman pro* 
vince, and that the Governors sent there from Rome, appeared to have abso- 
lute power — the Jews had no political or civil power whatever — they dared 
not take down the bodies of convicts from the cross without leave from the 
Roman Governor. These Magistrates in all the provinces looked upon the 
quarrel between the Jews and Christians with perfect indifference and con- 
tempt, and would not take cognizance of any charge of heresy brought by 
one Jew against another, or by a Jew against a believer in Jesus, but 
seemed to be impartial between them: they understood the rights and pri- 
vileges of the citizen, and were disposed to protect him in both, as in the 
case of Paul, when he was arrested in Jerusalem, and his life threatened 
by a mob. It would seem that the Romans so far respected the superstition 
of the Jews, as to protect their temple from profanation. The temple guard 
was composed of Roman soldiers, and the charge against Paul — the one 
on which he could have been tried and punished— -was the taking persons 
into the temple that ought not to have been taken there. All these particu- 
lars we learn from the book itself. 

Secondly: Paul was a Pharisee, the disciple of Gamaliel. The Phari- 
sees, believing in angels and spirits, and the resurrection of the dead, did 
not persecute the christians, but the Sadduces, who believed in neither, we 
are told, did. 

Luke first introduces Paul to our notice, as the young man who held the 
clothes of the murderers of Stephen. I know your book says witnesses^ and 
from this word the careless reader takes up the impression, that Stephen 
was put to death according to the form of law. It appears that a company 
of Jews were offended at Stephen for a speech he made to them, and 
dragged him out of the city, and there put him to death, by stoning. — 
There is nothing remarkable in this. Riots and murders are no uncommon 
occurrences. But the impunity of these murderers, and their accomplices 
if known, is irreconcilable with our notions of the police of a large city, 
under a Roman Governor. But you say he was before the council. What 
councijl A council of Jewish priests. Was this council a judicial tri- 



ITS OWN REFUTATION. 189 

bunal? Had it the power of life and deathf Had it the power to execute 
its decrees affecting life, or even the liberty of the citizen. You know it 
had not. 

We are next told, that Paul was making havoc of the church — entering 
into every house, and haling men and women to prison — that anxious to 
extend the field of his operation, he went to the Chief Priest, and obtained 
a warrant from him to seize all christians he might find in Damascus, and 
bring them bound to Jerusalem. In his speech before Aggrippa, he says 
he received authority from the chief priests to shut up the christians in pri- 
son, and when they were put to death, he gave his vote or voice against 
them. 

Can Luke be reconciled with the others, or even with himself? Are not 
these statements, respecting Paul, irreconcilable with the political state of 
Judea at that time? Let us suppose, Pa.ul presenting a christian to a Ro- 
man jailor for incarceration. The jailor asks for his mittimus. Paul shews 
him the warrant from the chief priests. The jailor replies, that he acknow- 
ledges no such authority — that he does not know this body as a judicial 
tribunal, that heresy is no crime, and consequently he cannot receive the 
prisoner. Can it be believed for a moment, that the chief priests of Jerusa- 
lem had cognizance of crimes, affecting life or limb, and that their jurisdic- 
tion extended to Damascus. Would a Roman Governor or chief captain in 
his absence, who thought that Christianity was a mere question of the Jew- 
ish law, and not worthy of death or bonds — who would drive from his court 
a complainant prefering it as a charge — who would protect this same Paul 
after he had become the great champion of the cross, from the violence cf 
a mob, and order an escort of 470 men to accompany him from Jerusalem 
to Cesarea, that he might not be assassinated by the enraged Jews; I say, 
would such a Governor, suffer these same Jews to drag m.en and women to 
prison, and murder them, having no accusation against them, of which he 
would take notice, "but certain questions of their own superstitutions." 

To what tribunal did Paul belong when he gave his vote that tlie chris- 
tians he had immured, should be put to death? Did mob law^ prevail at that 
day, in that great city? Were an enraged populace, under the eye of the 
regularly constituted authorities, suffered to put to death any and every 
individual that might be obnoxious to them? Can it be believed that such 
outrages as the murder of Stephen, were common and frequent at Jerusalem, 
and the actors suffered to go unpunished. Luke tells us so, and yet this 
Luke tells us that, which renders all such allegations whollyincredible. 

It will be remembered, that Paul is made to say, he was a Pharisee, a 
disciple of Gamaliel. When he was brought before a Jewish council to be 
examined, that the Roman Governor might know of what he was accused, 

Y 



190 THE BIBLE. 

he relies upon his Pliarisaism to ingratiate himself with those of the coun- 
cil who were of this sect. It is true, as he afterwards confesses, that he 
played off a little finesse upon them, shifted the question, and put them on 
a false scent; stating, that he was charged with preaching che doctrine of 
the resurrection, whereas, (as he well, knew) the real charge, whether true 
or false, was a profanation of the temple. This piece of stratagem succeed- 
ed, for we are told, the Pharisaical part of the court, arose and said, they 
found no fault in him. Now I ask, if it is not incredible, that a young 
Pharisee of the strictest sect, should be banded with his bitter enemies the 
Sadduces, in persecuting the christians, who taught the great and leading 
doctrine in which he had been educated, and for teaching which, the other 
Riarisees were well disposed towards them, and particularly Gamaliel, at 
whose feet he had been educated. For we are told that this learned doctor 
not only dissuaded the Sadduces from further molestation of the christians, 
but recommended mild measures towards them. 

What could have been Paul's motive'? The christians differed from his 
party only in this, that they believed in a resurrection, because Jesus taught 
it, and, as they alleged, proved it by rising himself. Both were still zeal- 
ous of the law. We would suppose, that the Pharisees would have been 
pleased with this accession to their party, and with this further alleged 
proof of the truth of their great and leading tenet. And so they were. 
Paul is the only exception. His singularity is not attempted to be account- 
for by Luke, uor can it be now, on rational principles, by your greatest 
divines. 

John informs us, that Pontius Pilate was willing to deliver Jesus over to 
the Jews, to be judged or condemned, according to their own law, and that 
they refused, saying — " Jif is not permitted us to condemn any man to death.'''* 
How can you reconcile Luke's account of Paul's making havoc of the chris- 
tians, haling men and women to prison, and giving his voice against them, 
when they were put to death, with this declaration of the Jews, in answer 
to Pilate? 

We cannot learn from the book, with certainty and exactnes, the extent 
of jurisdiction, belonging to a Governor, stationed at Jerusalem. But Luke 
in his gospel gives us plainly to understand, that the province alloted to 
him, did not embrace. Damascus: for he tells us, that Pilate ascertaining 
that Jesus was from Galilee, handed him over to Herod, as Galilee was in 
his (Herod's) jurisdiction. And he also lets us know, that at the com- 
mencement of Christ's ministry, which could not have been more than a 
year or two before Paul commenced his persecutions, Pontius Pilate was 
Procurator of Judea, which never embraced Damascus, that that this same 
Herod, tetrach of Galilee, and Lysanias of Abiline, which did embrace Da- 



ITS OWN REFUTATION. 19l 

mascus. Here I ask, if it is credible or probable, that Lysanias, or any 
other tetrach ef Damascus, would suffer a young hot-blooded Jew from Je- 
rusalem to come into his territories — load his citizens with chains, and 
drag them from theirhomes'? The idea is preposterous. 

Thus much as to Paul's persecutions. I will now compare Luke's ac- 
count of his proceedings after his conversion, with the one given by Paul 
himself, in his letter to the Galatians. 

In the 9th Acts we are told, that immediately after he was struck dumb, 
Paul was taken to Damascus, where he was baptised, and that on receiving 
meat he was strengthened. 

"Then Saul was certain days with tlie disciples which were at Damas- 
cus. 

"And straightway he preached Christ in the synagogues, that he is the 
Son of Cod. 

"But all that heard him were amazed, and said. Is not this he that de- 
stroyed them which called on his name in Jerusalem, and came hither for 
that intent, that he might bring them bound unto the chief priests'? 

"But Saul increased the more in strength, and confounded the Jews, 
which dwelt at Damascus, proving that this is very Christ. 

"And after that many days were falfilled, the Jews took counsel to kill 
him. 

"But their laying wait was known of Saul; and they watched the gates 
day and night to kill him. 

"Then the disciples took him by night and let him down by the wall in 
a basket. 

"And when Saul was come to Jerusalem, he assayed to join himself to 
the disciples; but they were all afraid of him, and believed not that he 
was a disciple. 

"But Barnabas took him, and brought him to the apostles, and declared 
unto them how he had seen the Lord in the way, and that he had spoke to 
him, and how he had preached boldly at Damascus in the name of Jesus. 

"And he was with them coming in, and going out at Jerusalem. 

"And he spake boldly in the name of the Lord Jesus, and disputed 
against the Grecians: and they went about to slay him. 

"Which when the brethren knew, they brought him down to Cesarea, 
and sent him forth to Tarsus." 

After the reader has carefully examined this extract, I wish him to de- 
termine how long it must have been, on a fair and reasonable construction 
of this passage, from the time of this conversion, to Paul's return to Jern- 
salem. Luke says he was certain daijs with the disciples before he began 
to preach, and that after many days the Jews sought to kill him, watching 



192 THE BIBLE 

the gates day and night to apprehend him, and that his friends finally let 
liim down in a basket oat side of the wall when he went to Jerusalem. — 
How long was it I ask? We never make use of the term days when we 
speak of a period of time equal to a month, We must therefore conclude, 
it could not have been a month from the time of his baptism till he com- 
menced preaching — nor a month from that time till he was on his way to 
Jerusalem. But say it was six months, (no man can ask more,) from the 
time of his leaving Jerusalem, till his return to that city. Paul, in his let- 
ter to the Galatians, says expressly, that he did not go from Damascus to 
Jerusalem, immediately after his conversion, but went into Arabia, and 
then returned to Damascus, and then, after three years, that is, three years 
after his return to Damascus, he went to Jerusalem. It was, then, more 
than three years according to Paul, before he went to Jerusalem. How 
much more we do not know, for he does not tell us how long he was in 
Arabia. Paul, or his parasite must state falsely here — both statements 
cannot be true. But this is not the main point in which they conflict. — 
Luke says, that on Paul's return to Jerusalem, he was coming in and go- 
ing out with the apostles, and spoke so boldly that the Jews there also sought 
to kill him, which his brethren hearing, conducted him to Cesarea, and sent 
him home to Tarsus. Now Paul in this same letter informs us that on his 
first visit to Jerusalem, after his conversion, he was incog — that he went 
to see Peter only, but by accident saw James, but no other of the apostles 
— that after his leaving there, he was unknown by face, to the churches of 
Judea; only they had heard thsit he who once persecuted now preached the 
gospel . Luke says, the great church of Judea knew Paul by face, and 
knew that he preached* Paul says they had only heard' If you contend 
that there is no discrepancy as to the time of this visit, you must admit 
that there is, as to the facts attending it. 



ITS OWN REFUTATION. 193 



CHAPTER XV. 

Much stress has been laid on the disinterestedness of the apostles. I 
kave already alluded to this argument. The assertions of your divines, as 
to their suiferings, journeys, labors and persecutions, and martyrdoms, are 
gratuitous. There is no warrant for them in your scriptures. Allowing 
the historical part of the testament to be true, (miracles always excepted,) 
I now proceed to show thst the twelve apostles, were not merely fanatics, 
nor men actuated by those motives of self common to our species, but 
that they were villains of the first water, hypocrites, swindlers, and mur- 
derers. 

This is a serious and startling charge, but if I do not make it good, T 
stand convicted of baseness of heart or obliquity of intellect. Bear in 
mind, that in matters of fact, mathematical certainty is not to be expected. 
I am now to make out a highly probable case — to show that it is more 
probable they were villains than saints. 

It is admitted by all of you, that they entered the service of Christ, and 
continued his followers, out of worldly and interested motives, and those 
only. Stars and garters, and all the paraphernalia of a splendid court, were 
dancing before their delighted imaginations. They expected and were 
made to believe, or (if you like the expression better,) disbelieve that Je- 
sus would become a King in Judea, and they Lords and Dukes, and grand- 
ees of his court. I need not quote from the gospels to prove this. The 
question now arises; when did they become disinterested saints — spiritually 
minded men. You answer, at the resurrection or ascension, or out- 
pouring of the Holy Ghost on Pentecost. I have already shown there 
was no resurrection, no ascension, and consequently no affusion of the Holy 
Spirit, 

Here, however, you introduce your great argument, somewhat in this 
form: "Can it be believed that a few ignorant and uneducated men, would 
have had the boldness and assurance to have proclaimed these great facts 
in the face of the Jewish people, if they were not true] Is it not a miracle 
that such men would have asserted these falsehoods, and built a system of 
pure'morality upon them"? Is it not a miracle that these men should have 
endured penury, want, contumely, stripes, and finally, death itself, in de- 
fence of what they must have known to be falsehoods'? How can you re- 



194 THE BIBLE 

concile the the purity of their lives with the continual asseveration of a 
lie. Reasoning thus from the well known principles of human nature, and 
human action, we must come to the conclusion that the facts were as they 
stated." 

All this is very pretty, and would be very strong if the premises were 
true: but these apostles were not reduced to penury, did not journey, and 
labor, and toil, and endure privations — did not receive stripes, except in one 
instance — did not suffer martyrdom in the cause of Christianity. There is 
not the least hint in the scriptures that one of them ever left Jerusalem 
after Pentecest, except John and Peter, both of whom went down about 
thirty miles into Samaria, to confirm a few disciples that Philip the deacon 
had made and baptised, and the latter of whom went down through all 
parts, after — mind that— after the churches had rest, that is, after all dan- 
ger was over, to visit those churches that the disciples— not the apostles— 
but the churches that the disciples had established— those disciples that fled 
from Jerusalem on account of the persecution that arose after the death of 
Stephen. One of the letters ascribed to Peter, is dated at Babylon. These 
are all the travels or missionary tours of all the apostles that the book 
gives us any account or intimation of. Not a single church out of Jeru- 
salem unless Cornelius and his family be- called one, was founded by any 
apostle. 

The scriptures are not altogether silent on this subject; for Paul, in his 
letter to the Galatians, tells us that on his second visit to Jerusalem, John, 
Peter, and James, who were pillars, were there. This must have been 
nineteen years after the ascension, on the supposition that Paul was con- 
verted in the third year thereafter; as he tells us he went there three 
years after his conversion, and then fourteen years thereafter, he made a 
second visit. Luke in his 15th chapter says, that Paul and Barnabas 
went up to Jerusalem, to refer the Gentile question to the apostles, that 
they found there the apostles and elders — and the apostles and elders wrote 
a letter, &c., &c. According to your chronological tables, this journey 
was made in the year 5 1 , eighteeii years after the ascension. Luke also 
tells us they were all there on Paul's first visit. Thus we find these apos- 
tles at Jerutalem, in the fifth and nineteenth year after the ascension, 
and as we are no where told they ever left that city, we are authorised in 
the conclusion that they did not. But this is not all. It seems that perse- 
cution could not drive them from it; for when the disciples they had made 
there, were compelled to leave their homes in consequence of a real or sham 
persecution, the apostles remained. All the Christians fled except the 
apostles. What has become of the journeys, the labors, the fatigues, the 
penury, the starvation, the watchings, the contumely, the stripes, the per- 



ITS OWN REFUTATION. 195 

secution, and tlie martyrdoms of your great champions of the crossl — 
Where shall I find them? Will you direct me to that huge pile of pioas 
frauds and forgeries, called the books of the fathers? Bring them fcarward 
entire — not a scrap here and there from this author and from that. Let 
your missionary and bible and other societies for the spread and advance- 
ment of the gospel, publish one, or some, or all of these works and present 
them to the people, if, in their opinion, they ^vill aid in establishing its 
truth. They will not be guilty of so suicidal a^n act. They know full well 
there is no man in our country so weak as not to discover that the authors 
are liars and impostors, and, consequently, not entitled to the least credit 
whatever. Such a step as a dissemination of these works would be a death 
blow to their religion. 

Let us return to the question as to the time when the selfishness of these 
apostles was converted into disinterestedness; for one position of your ar- 
gument is that they were disinterested, and had the present and eternal 
happiness of their fellow beings only in view in the promulgation of these 
facts. I answer never: and afiirm that man cannot conceive of a situation 
presenting stronger temptations, or more powerful motives to fabricate 
falsehoods and adhering to them with pertinacity, than that in which the 
apostles found themselves on the night succeeding the crucifixion. 

They had left all to follow Jesus — their wives, kindreds, and friends, and 
no doubt, in opposition to their wishes, and in spite of their most earnest 
remonstrances. They were undoubtedly, apprised, that their friends and 
neighbors looked upon them, as the kindred of Jesus looked upon him, as 
beings demented — had heard their jeers, and taunts, and gibes, and listened 
to their insulting inquiries, as to what places they Avere respectively to oc- 
dupy, in the new and splendid court about to be established. 

Their great leader died — their hopes were blasted. Try to conceive of 
the intensity of their chagrin and mortification — their horror at the thought 
of meeting their good-natured jriends. What must have been their several 
self communings. Let us listen to some one of them, say Peter, in 
soliloquy. 

"He is dead, and I am not a prince — my friends told me it would be so, 
they ridiculed the pretensions of our leader, but I heeded them not. But 

now! the thought drives me to madness — Can I go for home? The 

citizens of Bethsaida will meet me in mock procession — present to me 
mock petitions, and in mockery question me, as to where I shall establish 
my court — what is to be the fashion of my coronet, the length of my batoon, 
and the dimensions and color of my state robe. I will not see my friends, 
unless something can be divised, that shall remove this stigma. Stop! — 
A thought strikes me. — He shall be our King "although he be dead" — a 



196 THE BiBLB 

King in heaven, and we his vicegerents on earth — ^he shall rise from the 
dead, and ascend to heaven, and we will all say we saw him, and make some 
of the women say so too^ and we will persist in the assertion even unto 
death — better to die, than to live and ha.ve the children point at us, and say: 
*'there goes one of the dupes, there goes his grace, Prince Peter.'* 

Is this unnatural] Is it not just such a soliloquy as any man, under the 
same circumstances, would make? Were not here motives incomparably 
strong, to induce the Apostles to fabricate falsehoods] I do not introduce 
them as proofs that Jesus did not rise, I have argued that question already, 
but to rebut your arguments, bottomed on the position, that the Apostles 
had no motives for asserting, and persisting in a lie. 

I will now trace the history of these-' men more particularly, with a view 
to the question of disinterestedness. On the day of Pentecost, the first of 
their commencing operations, we are told they made about three thousand 
converts. (I have agreed to admit every thing but the miracles ) In a 
few days thereafter, we hear of five thousand men, more, believing — then 
that the number of disciples in Jerusalem increased greatly, even a great 
company of piriests became obedient to the faith. The number of men must 
have been about ten thousand. This is the estimation of your most learned 
bishops. All of these sold all their possessions, and laid the price at the 
Apostles' feet, thus making them the depositaries of a common-fund — each 
one gave up all he had — called nothing his own. 

On the supposition they had fifty dollars a piece, and this is very moder- 
ate, the common fund must have amounted to half a million, all ready cash 
too — a very pretty sum for twelve poor fishermen to have the control of — 
a very tempting bait indeed. What became of these deposits] 

Before proceeding to answer this question, let us review the case of 
Annanias and Saphira. It appears they sold their possessions, but kept 
back part of the price in their own hands. Peter was made acquainted 
(by whom we are not informed) with this retention.. He charges it home 
upon Annanias in a very sharp speech. Annanias thereupon, falls down 
dead at his feet. This must have been a very sharp speech. Some young 
men came in, and wound him up, and carried him out instauily\ and buried 
him. I say instantly^ because they could not have dug the grave, and 
covered him up, and been back in three hours, unless they had taken him up 
and carried him out immediately after he fell. On their return, or a few 
moments before, which was about three hours after Annanias died, his wife, 
rather, his widow, came into the presence of Peter, not knowing what had 
happened. Yet, we are informed, that great fear came upon all themt\idX 
had heard of Annanias's death. Who were all them? How many had 



ITS OWN REFUTATION. 197 

heard, on whom such great fear had come'? Sufficient time had not elapsed 
for the Fxews to have reached far, before another similar catastrophe hap- 
pened, which caused great fear also, to all the church. Saphira had not 
heard of it, and she was one of the same society, and no doubt, was some- 
where about the premises: it must, therefore, have been purposely concealed 
from her, or but few could havj heard of it, previous to her making her 
appearance before Peter. 

We hear frequently, oi great fear coming upon tlie disciples, and others, 
and here we are tcld, that the deaths of Annanias and his wife, caused 
great fear to come upon the whole church. What Vv'ere they afraid of! — 
Did they fear that Peter would put them to death, believing that he had the 
power to call down the wrath of God, to destroy whom he pleased. Had 
he done so before'? Was the great fear spoken of before, the result of a like 
cause? Did the meek and lowly Jesus give him this powerl Was the 
system the Apostles were enjoined to set up, to be one of terror and of blood! 
We are told at the present that it is a system of love, of peace, and of joy. 
Did Christ tell them to revolutionize the world, by effecting a radical change 
in the organization . of society? Did he say, "go and preach my gospel to 
every creature, commanding each and every individual that believes, to sell 
his lands and houses, and place the price at your feet." 

Let us return to Saphira, whom we left in the presence of Peter. On 
the supposition, that Annanias did actually die of fright, or fall down in 
convulsions under a deep sense of guilt, (I feel compunction in making 
this supposition) from which he did not recover; I say, on the siipposition 
that all was fair, in the case of Annanias, and that Peter was filled with 
that mild, amiable, and philanthropic spirit which prompts one to forgive 
tresspasses, and to pray, "lead us not into temptation," and to say,''"ble6sed 
are the merciful, for they shall obtain mercy;" on these suppositions, I ask, 
what oiight Peter to have done, and said, on the death of Annanias! He 
should immediately have sent for Saphira, and as her guardian, her spiritual 
guide, have shown to her, her dead Lord, and told her all the circumstances, 
regretted her misfortune, wiped the tear from her eye, should have apprised 
her of his knowledge of their keeping back a part of the price, implored her 
to repent and make restitution, and assured her, th-Et on such repentance her 
Saviour would forgive her. But, instead of this, he proceeds against her 
with all the stealth of a tiger, and when he gets her within his reach, he 
pounces upon her vfith all the ferocity of that merciless animal. Without 
giving her the least intimation of what had happened, he endeavored to en- 
trap her, by putting the leading question: "tell me whether ye sold the 
land for so much." He must have been assured, nay, he must have wished, 
she would answer in the affirmative: "yea, for so much." This answer 

Z 



198 THB BiBLB 

was made, on the supposition that her husband was alive, and she did not 
intend to betray him; and Peter was convinced she would not, when he 
asked the question. 

Was this the proper course for an Apostle to pursue, towards a sister in 
the church, whose duty it should be, to endeavor to reclaim the backsliderT 
An advocate, desirous of distinction, might practice such finesse towards a 
notorious and hardened offender; but, for an Apostle to do it, towards an 
erring sister, who had already been punished by the death of her husband, 
is monstrous! Can you, in the face of your God, declare, that this language 
is too harsM So far for the stealth: now for the ferocity — the savage joy, 
with which he announces to her the death of her husband, and the similar 
fate that awaited her. "How is it, (says he) that ye have agreed together 
to tempt the spirit of the Lord? Behold the feet of them, which have buried 
thy husband, are at the door, and shall carry thee out." 

What a scene for the tragic muse! How a Shakspeare and a Byron 
would have revelled here! If the blood of Abel cried from the ground, hers 
must have screamed in the ear of the fancied Archangel, against the deep 
damnation of her taking off. Say, ye mothers and daughters of my country: 
have your tears all been shed — your sympaties all been exhausted for your 
fictitious martyrs — ^have ye none left to feel for the fate — none to bedew the 
grave of your sister Saphira, who with no friend near — the death tale of her 
husband stunning her ears- — the dagger red with his blood, and brandished 
by his croaking murderer, searing her eye balls — and the announcement Of 
herown instant doom curdling her hearts blood, at the same instant. — Say, 
can ye not mourn the fate of her, that was hurried to her grave under such 
appalling circumstances. 

He predicts her death. Christ, we are told, brought people back to the 
world after they had left it, but we never hear of his taking any out, by 
virtue of his miracle-working power. If he had gone through the country 
killing folks, he never would have been admired for his philanthropy, nor 
have had any followers. Certainly, that man's faith must be more than 
sufficient to remove mountains, who can believe, that any such power was 
conferred on any man, by the God and Father of all. As Peter predicted, 
he must have determined upon her death. 

Was her guilt of so deep a dye, as to call down the wrath of God in this 
miraculous manner"? Ought she to have been denied all space for preparation 
to meet her God? I put these questions to christians. Was her's a greater 
crime than Peter's denial of his Lord, and confirming it by vulgar oathsT 
Why was not he struck downl This same Peter was guilty of dissimula- 
tion before the Jews, at Antioch, (so says St. Paul.) yet his life was spared, 

James advises Paul to play the hypocrite, by going into the temple, for 



ITS OWN REFUTATION. 199 

the ostensible purpose of purification according to the manner of the Jews, 
but for the real, and secretly avowed purpose of decieving the thousands 
who believed at Jerusalem, and were still zealous of the law. Yes! for the 
purpose of inducing them to believe, that Paul did not preach to the be- 
lieving Jews, that they ought not to follow^ Moses, Vv^hen the fact was, he 
did so preach. Yet James ^vas suffered to Jive on, after the commision of 
this pious fraud. 

Paul went into the temple, as advised, and was there acting the lie for 
several days. Was not his lie to the Holy Ghost, as well as Saphira's, or 
was the Holy Ghost specially interested in these money matters. Yet Paul 
lived after this, many years, and was the objoct of God's special protection. 

Let us return to the narrative. "Then -she fell down straightway at his 
feet, and yielded up the ghost, and the young men came in and found her 
dead, and carrying her out, buried her with her husband. Then great /ear 
again came upon all the church. No wonder. Was it the custom of the 
Jews to bury persons the moment they died? Did they make no coffins — 
no shrouds — have no funeral service — no processions — no ceremonies — 
invite no friends of the deceased, to view their faces for the last time, and 
assist in this last sad ceremony? Or did they wind them up and throw them 
into holes, as they would dead dogs? Tell me, ye admirers of Peter, tell 
me, why he did not follow these bodies to their common grave, and say: 
"Dust to dust, ashes to ashes — the body shall return to dust as it was, and 
the spirit to the God who gave it." How can his neglect of these pious 
and christian duties be explained, on the supposition, that these persons 
came to their death, by the visitation of God. All was secrecy and des- 
patch. Nothing consistent with fair play. 

Many pertinent questions might be asked here. Saphira came in. — 
Where? Who was present? Who were those young men? How happen- 
ed it that they came in so opportunely at the death of each of these vic- 
tims? Great fear came upon all those that heard of these things. No one 
saw them but Peter, not even his lictors. Let it be borne in mind tjiat for 
no offence except for this concealment of money — money, do we hear of a 
miraculous death. What could have been the object of this signal punish- 
ment for so slight an offence? It could not have aided the cause with the 
world. Besides, these murders could not have been made public. The 
Roman Governor would most assuredly have enquired into the cause of 
these sudden deaths and hasty burials, had they^cometo his ear. The wrath 
of God for keeping back a small portion of their own money, would have 
been no defence to Peter, when arraigned before this governor on a charge 
of murder. Nor would it be at this day, before any jury of Kentucky, 
were Dunlavy to be arraigned en a similar charge. Let it be once bruited 



200 



THE BIBLE 



in that state, that a man and his wife who had joined the sharkers, had died 
within three hours of each other, and both uncoltined and unshrouded been 
thrown into one hole immediately on life leaving their bodies; and the in- 
dignation of that warm-hearted and gallant people can scarcely be con- 
ceived of. The allegation that the spirit of God v^^as poured out in wrath 
uponthem, would be hooted at. No judge would permit such a defence to 
be made. Would a New York jury have listened to such a defence on a 
trial of Morgan's murderers?- 

The object in murdering Annanias and Saphira, was in part to compel 
those of the society to surrender .up what they might have kept back, but 
the principle object shall be developed in the sequel. 

It is impossible to ascertain vnth certainty how long this community of 
goods continued. It could not have been long. Besides it is not to be 
supposed that these ten thousand men, and probably as many women ex- 
pected to live on this fund all their lives, as idle drones. They must have 
pursued some occupation, as members of similar societies do at the present 
day — have done something for their support;- and it is therefore fair to pre- 
sume that this common fund could not have diminished, while the society 
existed, but must have increased rather. From your chronological tables, 
it appears this society was broken up, and 'its members scattered the next 
year after the cruciiixion. It could not therefore have existed two years 
and might not as many months. 

We have traced this fund into the hands of the apostles, and we never 
hear of their disgorging. The society, bear in mind, was not dissolved 
because its funds gave out, but because of a persecution. The account of 
this dissolution is in these words: 

"And at that time there was a great persecution against the church at 
Jerusalem, and they were aU scattered abroad throughout the regions of 
Judea and Samaria except the apostles." 

It will not do to say that the word all is here used indefinitely vt hyper- 
bolically, meaning nothing more than a great part, for it is rendered defin- 
ite by the exception. It would be absurd to say that a great part were 
scattered abroad except the apostles and the other part. 

Except the apostles! Think of that! Why this scattering abroad^ — 
Becanse of a persecution. Why this persecution'? Because of a heresy 
adopted and held by the fugitives. Who were the authors and princi- 
ple promulgators and leaders of this heresy] The twelve apostles. Where 
are they? Oh, they are in Jerusalem still. Are they persecuted there, 
burnt at the stake, or drawn in quarters'? Nothing of the kind, but are 
living wholly unmolested, and in peace and good fellowship v/ith all the 
Jews, so far as we can learn from the scriptures. I have once asked what 



ITS OWN REFUTATION. 201 

became of these deposites] Did any of the fugitives check for the whole 
or any part of what he laid at the apostles feet? We have no evidence 
that they did. Remember also that great fear had come upon them in eon- 
sequence of the energetic measurGs of Peter tov/ards Annanias and Saphira. 
No one would have called upon this energetic cashier for a settlement pre- 
vious to his departure, or presented to him a check for fear of baing- doom- 
ed to a similar fate. To fall down dead, and be wrapped up instanter, amd 
thrown into a hole, could not have been very pleasant ideas to these persons 
who were flying from their homes to escape persecution. 

The object of this violent procedure tovv^ards Annanias and Saphira, is 
now apparent. The v^'hole was a preconcerted pl:in. These murders were 
committed in secret, and the deaths of the victims attributed to the wrath 
of God, for the very purpose of exciting this great /ear among the deposi- 
tors, to whom alone the murders w'ere made known, and thus silencing all 
clamors and demands for money on their part, when the alarm cry of per- 
secution should be sounded. The apostles had cash enough in thoir hands 
to purchase their peace and bribe the Jews to a sham persecution. 

These are the legitimate inferences from tiie facts as detailed. Why 
did these apostles remain in Jerusalem? What could they do there, or ex- 
pect to do? Could they suppose that any one would become a convert to 
their religion, at that time, in that city, at the hazzard of bis life] They, 
certainly could not have entertained a hope of making a disciple in a city, 
from which he would be compelled immediately to fly or be massacred. But 
why were they not put to death? Will you answer that they secreted 
themselves? Was this skulking a course proper to be pursued by persons 
who had but a ?q\\ months before been enjoined by their risen lord to preach 
the gospel to every creature? Who were to support them during this se- 
questration? Their adherents had all left the city. To sum up the argu- 
ment: If the persecution was such as to make it expedient for the ten thou- 
sand converts to leave Jerusalem, a fortiori^ was it expedient for the apos- 
tles to leave it. If these apostles continued in Jerusalem after the disper- 
sion of these converts, it is evident tlie persecution spoken of, was a mere 
sham. On the supposition they did not secrete, but shovved themselves 
openly, the question arises how they supported themselves? Did they re- 
turn to their original occupations? There was no sea of Tiberias there for 
Peter, and Andrew, and John, to haul their nets in. It is impossible to ac- 
count for their continuance in Jerusalem, but on the supposition that they 
had money enough, not only to buy their peace, but to support themselves, 
without labor; that is, like priests. 

There can be no doubt, on a full and candid investigation of all the facts 
as stated, that Jerusalem became their continual abiding city, and that 



202 THl BIBLE. 

they lived there in clover, unless, like the most of their tribe, (for they never 
ceased to be Jews,) they were misers. 

I wish it to be particularly borne in mind that after this dispersion, we 
never hear of any persecution of the twelve apostles or their converts, or 
opposition to them on the part of the Jews at Jerusalem, nor any hint to 
that effect/ except the assertion that it pleased the Jews that Herod killed 
James. 

As I have shown in the case of of Paul that the Pharisees, a numerous 
and influential sect of the Jews, were partial to the christians, and that 
the Romans were not ill disposed towards them; it follows, that this perse- 
cution that drove the ten thousand disciples from Jerusalem, must have 
been waged by the Sadducees alone. Could that sect, who must have acted 
only as a mob, have driven these ten thousand from their homes? Was 
this mob so powerful as to overawe the government suported by its legions 
of Roman soldiers, and backed, as it must have be^n in this case, by the 
Pharisees and Christians'? As Luke does not tell us by whom this perse- 
cution was waged; I shall not attempt to be wise above what is written, 
but shall leave it as I find it, a persecution in the abstract. 

I must repeat, that after a full and candid examination of the history of 
these apostles, the conclusion irresistibly forces itself upon my mind, that 
after they had obtained their object, that is, filled their pockets with cash 
even to overflowing, by this trick played off upon their first converts, they 
were disposed to go no further in this business of Christianity, but to let it 
die as quiet a death as possible. The disciples however kept up the war 
— they no doubt were sincere — they went every where preaching the word 
to the Jews — ^the apostles went nowhere and preached to nobody. They 
could not be so inconsistent as to forbid their own converts from preaching, 
nor so disinterested as not to turn this preaching to their own advantage, by 
assuming the superiority over all disciples wheresoever and by whomsoever 
made, and thus becoming a board of control or supervisory and directory 
council. Nothing worldly and selfish in all this! To take the spiritual 
control of thousands of Jewish christians throughout the Romau empire 
manifested a meek and lowly spirit! Paul, however, was a great eye sore 
to them. They were antipodes to each other, he preaching down and 
they preaching up the law. This hatred was mutual, and the more bitter 
because it was smothered. They being conscious of his talents and per- 
severance, were afraid to denounce him, and he, conscious of their power 
(acquired as we have seen,) did not dare to make open war upon them. 

They finally outmanaged him. Not wishing to be annoyed by him any 
longer they determined to get rid of him, by a trick that a Vidoq would 
have been ashamed of. They tell him to go into the temple with the four 



ITS OWN REFUTATION. 203 

men, and no sooner is lie out, than he is arrested and on a charge of taking 
improper persons there. They then leave him to his fate, or with more 
truth, they so manouvre as finally to have him transported to Rome, 
whence he never returned. 



204 



THE BIBLE 



CHAPTER XVI. 

Matthew gives us Lo understand, that the Eastern Magi, came into Jem- 
salem, and were inquiring of every body they met where the child was that 
was born Kingoftlie Jews. A most singular errand for either Arabian or 
Indian Philosophers! Hov/ came they to be so interested at this particu- 
lar time in the affairs of Judea. Oh! but they had seen a star — a singular 
star. Who told them, that this star appeared to intimate to them, that a 
King ofthe Jews was born? Matthew is silent here. Did any body else 
see the star] Have we any account, or even any tradition of the appear- 
ance of any extraordinary star, at that time, except this of Matthew's? Did 
it accompany them from their homes as far as Jerusalem., and then stop un- 
til they could inquire for, and ascertain the town where this young King 
was'? And did it then go and point oat the very house where he and his 
motlierlay? If it led them to Jerusalem, and could go to the house, what 
the necessity of their inquiring for the town? In order to designate a par- 
ticular house, it must have been very near the earth, for, upon the wel^ 
known principle of optics, were this same star no farther off than the moon, 
it would have appeared directly over every house, within a circle of two and 
four hundredths miles, and if as far as the sun, this circle would have been 
extended to 950 miles. 

Should a stranger in the night, request you to direct him to the house of 
the Mayor of New York, and you should tell him, it would be under a par- 
ticular star, at a certain time ofthe night, he would set you down as a luna- 
tic, or a blackguard. 

My object is not at this time to inquire into this wonderful tale of the 
visit of these wise men, bnt to ascertain whether the quotation from Micah 
was a prediction of Christ. It is said, that Herod, hearing ofthe inquiries 
of these Magi, asked the learned Jews, timt were about his court, where 
Christ was to be born? and that they told liim at Bethlehem, and quoted to 
him the 2nd verse of 5th Micah, which is in these words: 

"But thou, Bethlehem Ephratah, though thou be little among the thou- 
sands of Judah, yet out of thee shall he come forth unto me that is to be 
Ruler in Israel; whose goings forth have been of old, from everlasting." 

If this tale of these wise men, be a fiction, as every roan in liis senses 
believes, then this verse never was quoted, by the scribes of Herod as such 



ITS OWN REFUTATION. 205 

prediction: but I wish to show, that this scrap from Micah, was not a pre- 
diction of Jesus, and if I can do so, then it follows, that Matthew was an 
impostor: for here there can be no pretence of a Panglossism. 

Micah, in his first verse, says, that he wrote in the time of Ahaz, yet the 
bulk of his seven chapters, relates to the Babylonian captivity and restoration 
of the Jews. Ahaz lived one hundred and seventy years before the captivity. 

A single perusal of the book will convince any ingenuous mind, that it is 
like the one attributed to Isaiah, a piece of patch work — a pudding stone — 
a giblet pie — printer's PI — any thing in truth, but an entire work of a man 
who lived in the time of Ahaz. 

I will here transcribe the 4th, and part of the 5th chapter of this wonder- 
ful book, 

CHAP. IV. 

But in the last days it shall come to pass, that the mountain of the house 
of the Lord shall be established in the top of the mountains, and it shall be 
exalted above the hills-, and people shall flow unto it. 

2. And many nations shall come and say. Come and let us go up to the 
mountain of the Lord, and to the house of the God of Jacob; and he will 
teach us of his ways, and we will walk in his paths: for the law shall go 
forth of Zion, and the word of the Lord from Jerusalem. 

3. And he shall judge among many people, and rebuke strong nations afar 
off: and they shall beat their swords into plowshares, and their spears into 
pruning hooks: nation shall not lift up a sword against nation, neither shall 
they learn war any more. 

4. But they shall sit, every man under his vine, and under his fig-tree 
and none shall make them afraid; for the mouth of the Lord of hosts hath 
spoken it. 

5. For all the people will walk, every one in the name of his God, and 
we will walk in the name of the Lord our God, for ever and ever. 

6. IT In that day, saith the Lord, will I assemble her that halteth, and 1 
will gather her that is driven out, and her that I have afilicted; 

7. And I will make her that halted a remnant, and her that was cast 
afar off a strong nation: and the Lord shall reign over them in mount Zion 
from henceforth, even for ever. 

b. IT And thou, O tower of the flock, the strong hold of the daughter of 
Zion, unto thee shall it come, even the first dominion; the kingdom shall 
come to the daughter of Jerusalem. 

9. Now, why dost thou cry out aloud"? is there no king in thee? is thy 
counsellor perished? for pangs have taken thee as a woman in travail. 

10. Be in pain, and labor to bring forth, O daughter of Zion, like a wo 
man in travail, for thou shalt now go forth out of the city, and thou shal 

A2 



206 THE BIBLE 

dwell in the field, and thou slialt go even to Babylon; there shalt thoa 
be delivered; there the Lord shall redeem thee from the hands of thine 
enemies. 

11. IT Now also many nations are gathered against thee, that say, let her 
be defiled, and let our eye look upon Zion. 

12. But they know not the thoughts of the Lord, neither understand they 
his counsel: for he shall gather them as the sheaves into the floor. 

13. Arise and thresh, O danghter of Zion, for I will make thy horn iron, 
and I will make thy hoofs brass; and thou shalt beat in pieces many people; 
and I will consecrate their gain unto the Lord, and their substance unto 
thebrd of the whole earth! 

CHAP. V. 

Now gather thyself in troops, O daughter of troops, he hath laid siege 
against us; they shall smite the Judge of Israel with a rod upon the cheek. 

2. But thou Bethlehem Ephratah, though thou be little among the thou- 
sands of Judah, yet out of thee shall he come forth unto me that is to be 
Ruler in Israel; whose goings forth have been of old, from everlasting. 

3. Therefore will he give them up, until the time that she which tra- 
vaileth hath brought forth; then the remnant of his brethren shall return 
unto the children of Israel. 

4. ^ And he shall stand and feed in the strength of the Lord, in the ma- 
jesty of the name of the Lord his God; and they shall abide; for now shall he 
be great unto the ends of the earth. 

5. And this man shall be the peace, when the Assyrian shall come into 
our land; and when he shall tread in our palaces, then shall we raise against 
him seven shepherds, and eight principal men. 

6. And they shall waste the land of Assyria with the sword, and the land 
of Nimrod in the entrances thereof; thus shall he deliver us from the Assyr- 
ian, when he cometh into our land, and when he treadeth within our 
borders. 

7. And the remnant of Jacob shall be in the midst of many people as a 
dew from the Lord, as the showers upon the grass, thattarrieth not for man, 
nor waiteth for the sons of men. 

It will be observed that the first three verses of the 4th chapter, are an 
exact copy of the 2nd, 3d, and 4th of the 2nd Isaiah, and has reference to 
the return of the Jews from captivity. Does not this identity of verses 
prove conclusively, that this book is a compila.tion — apiece of patchwork? 
Does any one pretend to say, that two men would write three verses of this 
length, in precisely the same words. The truth is, that neither Isaiah or 
Micah wrote them, for there can be no doubt, that when taken in connection 



ITS OWN REFUTATION. 207 

with the three following verses in this 4th chapter of Micah, they relate to 
the Babylonian captivity. The author, whoever he my have been, was 
speaking of the captivity as then existing. The Jews were to return, and 
the Lord was to reign over them in Mount Zion, from henceforth, even 
forever. 

Here is another proof, that the dispersion of the Jews at this day, is in 
direct contradiction to the whole drift of prophecy. 

At the 8th verse commences another scrap from some other author on the 
same subject. Something is here personified, and what is it? He calls it 
the tower of the flock — highly poetical, no doubt, because perfectly unin- 
telligible; but he explains, and tells us, he means a strong hold, that is a 
fort — strong hold of whaf? or what strong hold? O! the daughter of Zion. 
What does he mean by the daughter of Zion? Probably he means Jerusa- 
lem. So this strong hold was the fort on the hill of Zion. Dominion was 
to come to it as at the first, that is, it was to be as strong, and as well 
manned as in David's time. 

I can go no further. There are too many daughters here, for me to sup- 
ply with mothers. First, there is the strong hold of the daughter of Zion, 
then the daughter of Jerusalem, and then again, the daughter of T^ion. 
Now what was the daughter of Zion? If you say Jerusalem, then we want 
to know, what was the daughter of Jerusalem? What instruction can be 
gathered from such a confusion of metaphor? One of these daughters is 
not only to travail, but to travel as far as Babylon, and there lie in. The 
notion of a fort travailing, and travelling, and lying out in the fields, and 
finally being delivered at her journey's end, is too absurd to be ridiculous. 
By the expression, "daughter of Zion," in the tenth verse, fourth chapter, 
the author must mean, the Jews in captivity. But this daughter was to go 
out of the city. You ask what city? I answer, any city or town in the 
great empire, in which any Jew might reside. They were to go to Baby- 
lon, and from that city be sent home to Jerusalem. Where is the close of 
this bombast? O! here it is, poor stray thing! away out of its place, im- 
mediately after the prophecy in question. Yes, the third verse of the 5th 
chapter, should have been the 1 1th of the 4th.* "Therefore will he give 



*This is not the only instance of the misplacing of verses, or their removal 
from their proper places, in the prophetical books. The 6th verse of the 9th of 
Isaiah, that contains that famous prediction of a son already born, that was to 
called by so many v/onderful names, should follow the 18th verse of the previous 
chapter. The two would read thus: 

" Behold, 1 and the children whom the Lord hath given me, are for signs and 
wonders in Israel from the Lord of hosts, which dwelleth in mount Zion, 



208 THE BIBLE 

themnp." Whom? Why the enemies of the daughter. By the expression, 
will give them up, the writer means, will let them alone. The remainder of 
this verse is easily understood, after being restored to its proper place, from 
which it has been long removed, by the ignorance, carelessness, or knavery 
of the compiler. 

The 11th verse of the 4th chapter, is a matter of history, and has rela- 
tion to the invasion of Judah, by Pekah and Rezin, the Kings of Samaria 
and Syria, in the time of Ahaz, and might have been written by Micah. 
The 12th verse is a prediction, that these Kings will be discorajfitted; and 
the last verse of this chapter, and the first of the fifth, are an exhortation to 
the people of Judah, to rally around their King, and repel the invaders, 
assuring them victory. 

He calls Judah, the daughter of troops, alludes to the invasion of his 
country by the King of Israel, calls upon his countrymen to gather them- 
selves in troops, that is, enroll themselves, and lastly, assures them, that they 
will smite this King with a rod upon the cheek. All this was very patriotic 
in Micah, but his anticipations, like those of many other patriots, were not 
realized: for we are told in Chronicles, that the King of Israel smote Ahaz 
with a terrible slaughter. 

After this patriotic appeal to the Jews, follows the prophecy which 
Matthew pats into the mouth of Herod's scribes. Now, I appeal to the 
good sense and candor of the reader, if there be the least connection what- 
ever, between this verse, and the one preceding it. I have already shown, 
that there can be none between it and the succeeding verse, as this third 
verse should succeed the tenth verse of the previous chapter. If the King 
spoken of, in the 4th, 6th and 6th verses, be the ruler of the second verse, 
tlien the writer could not have alluded to Christ: for Jesus never defended 



" For unto us a child is born, unto us a son to given, and the government shall 
be upon his shoulder; and his name shall be called, Wonderful, Counsellor, The 
mighty God, The Everlasting Father, The Prince of Peace." 

The connexion is now manifest. The writer in 8fh, 18th, states, that he and 
his children are for signs and for wonders, and in this 9th, 6th, which should 
follow it, he tells us, what he means, or how his chilren are to be for signs and 
for wonders, namely, by receiving significant or wonderful names. I have al- 
ready shown, (pages 94 and 5) that this verse has no connection whatever, with 
the one that now stands before it. You will ask, what I will do with the one 
(9th, 7th,) that follows it. I will place that after the 5th of the 11th chapter, 
where it properly belongs. Let the student read aud judge for himself. I ask 
no one to swear in my words. Many of these mislocations, are to be attributed, 
no doubt, to the ignorance, or carelessness of the compiler, but these two verses 
were removed from their proper places, and put in juxta position, with design, 
and for the purpose of imposition. 



ITS OWN REFUTATION. 209 

his countrymen against the Assyrians, nor wasted the land of Nimrod. As 
I have shown that this book of 3Iicah, is made up of scraps and odd ends^ 
picked up here and there, some of them having been written at least, one 
hundred years after his death, may we not reasonably conclude, that this 
2nd verse was a part of some ancient manuscript respecting David, who 
was born in Bethlehem, and became a ruler of the Israelites. Micah must 
have been a Jew, for all the prophets were Jews. We have nothing from 
the pen of an Israelite, or one of the ten tribes, after the death of Solomon. 
It will be remembered, that after his death, the dissolution of the Israelitish 
confederacy took place, the ten tribes it is said, revolting from two. These 
ten tribes, notwithstanding they were called revolters, retained the original 
name, and their kingdom was called the kingdom of Israel. That of the 
other two was called the kingdom of Judah, and its subjects Jews. It is 
really laughable to hear our republican clergy, talk about the revolt of the 
ten tribes. 

Had Carolina withdrawn herself from the Union, she might, with the 
same propriety have talked about the revolt of the other twenty-three states. 
The writer of the book of Kings, treats of them as separate and distinct 
kingdoms universally denominating the one as the kingdom of Israel, and 
the other as the kingdom of Judah, as thus: "Now it came to pass in the 
third year of Hoshea, the son of Elah, kin^ of Israel, that Hezekiah, the son 
of Ahaz, the king of Judah, began to reign." The wise men asked for the 
young child who was born king of the Jews^ and not for a ruler in Israel. 
Is it to be supposed, that Micah, a Jew, hating the Israelites, and a con- 
temporary of king Ahaz . between whom and the king of Israel, fierce war 
was being waged, would have prophisied for the Israelites, making them the 
special favorites of God. Is it not wholly incredible that this Micah called 
the people of Israel, God's people, and prophesied that God would call forth 
a ruler for them out of the town of Bethlehem in Judah. Keep in mind, 
that in the days of 3Iicah, an Israelite and a Jew, were as distinct as a Jew 
and a Heathen, and the hatred between them more bitter. Can it be be- 
lieved that Micah- would call upon his countrymen the Jews, to fly to arms, 
and repel their invaders, the Israelites; and the next breath, the very next 
verse, tell these same Jews, that these invaders were God's people, and 
that God was about to place over them, a prince of his own choosing, and 
this prince to be a Jew. 

Such a declaration as the verse in question, coming from a jew at that 
juncture would have cost him his life. But it is just such a one as a parti- 
san of David at the :ime he was intriguing with the unnatural Jonathan 
for the crown of his father, might be supposed to have made. The union 
at that time had not been dissolved— the twelve tribes composed one king- 



210 THE BIBLE 

dom — the kingdom of Israel. David was born in Bethlehem, was a man 
after God's own heart, (so said his favorites and flatterers,) and became king 
of the Israelites. In the language of these prophets, he came out of Beth- 
lehem unto God, whose goings forth were of old, to be a ruler of his people 
Israel. No learned Hebrew scholar, if honest, will tell you that the word 
whose, in this verse refers to the ruler. The goings forth were of God, un- 
to whom the ruler was to come or of Bethlehem. If of Bethlehem, the 
verse should read: "And thou, Bethlehem, &c. whose boundaries have been 
established, time out of mind, &c.," outgoings or goings forth, being syno- 
nymous with boundaries or limits. (See xix. Judges.) 



ITS OWN REFUTATION. 211 



CHAPTER XVII. 

The 53d chapter of Isaiah is quoted by the christians more frequently 
than any other portion of the prophecies to prove that the commg of Jesus 
and the object of hir mission, were foreseen by those holy men called proph- 
ets. I shall here transcribe the 52d and 53d chapter of Isaiah. 

CHAP. LII. 
Awake, awake; put on thy strength, O Zion, put on thy beautiful gar- 
ments, O Jerusalem, the holy city: for henceforth there shall no more 
come into thee the uncircumcised and the unclean. 

2. Shake thyself from the dust; arise and sit down, O Jerusalem^ loose 
thyself from the bands of thy neck, O captive daughter of Zion. 

3. For thus saith the Lord, Ye have sold yourselves for nought; and 
ye shall be redeemed without money. 

4. For thus saith the Lord God, My people went down aforetime into 
Egypt, to sojourn there; and the Assyrian oppressed them without cause. 

5. Now therefore, what have I here, saith the Lord, that my people is 
taken away for noughf? They that rule over them make them to howl, 
saith the Lord, and my name is continually, every day blasphemed. 

6. Therefore my people shall know my name: therefore they shall know 
in that day that I am he that doth speak; behold it is I. 

7 How beautiful upon the mountains are the feet of him that bringeth good 
tidings, that publisheth peace; that bringeth good tidings of good; that 
publisheth salvation; that saith unto Zion, Thy God reigneth! 

8. Thy watchmen shall lift up the voice; with the voice together shall 
they sing; for they shall see eye to eye, when the Lord shall bring again 
Zion. 

9. Break forth into joy, sing together, ye waste places of Jerusalem; 
for the Lord hath comforted his people, he hath redeemed Jerusalem. 

10. The Lord hath made bare his holy arm in the eyes of all the na- 
tions; and all the ends of the earth shall see the salvation of our God. 

11 Depart ye, depart ye, go ye out from thence, touch no unclean 
thing: go ye out of the midst of her; be ye clean, that bear the vessels of 
the Lord- 

12. For ye shall not go out with haste, nor go by flight: for the Lord 



212 Tim BIBLE. 

will go before you; and the God of Israel will be your rere-ward. 

13. Behold, my servant shall deal prudently, he shall be exalted and 
extolled, and be very high. 

14. As many were astonished at thee; (his visage was so marred more 
than any man, and his form more than the sons of men:) 

15. So shall he sprinkle many nations; the kings shall shut their mouths 
at him: for that which had not been told them shall they see, and that 
which they had not heard, shall they consider. 

CHAP. LIII. 
Who hath believed our reports and to whom is the arm of the Lord re- 
vealed] 

2. For he shall grow up before him as a tender plant, and as a root out of 
dry ground, he hath no form nor comeliness; and when we shall see him, 
there is no heauty that we should desire him. 

3. He is despised and rejected of men; a man of sorrows and acquaint- 
ted with grief; and we hid as it were our faces from him; he was despised 
and we esteemed him not. 

4. Surely he hath home our griefs, and carried our sorrows; yet we did 
esteem him stricken, smitten of God and afflicted. 

5. But he was wounded for our transgressions, he was bruised for our 
iniquities; the chastisement of our peace was upon him; and with his 
stripes we are healed. 

6. All we, like sheep have gone astray; we have turned every one to 
his own way; and the Lord hath laid on him the iniquity of us all. 

7. He was oppressed and he was afflicced; yet he opened not his mouth; 
he is brought as a lamb to the slaughter, and as a sheep before her shearers 
is dumb, so he opened not his mouth. 

8. He was taken from prison and from judgment: and who shall declare 
his generation? for he was cut off out of the land of the living; for the 
transgression of my people was he stricken. 

9. And he made his grave with the wicked, and with the rich 
in his death; because he had done no violence, neither was any deceit in 
his mouth. 

10. Yet it pleased the Lord to bruise him: he hath put him to grief: 
when thou shalt make his soul an offering for sin, he shall see his seed, 
he shall prolong his days, and the pleasure of the Lord shall prosper in 
his hand. 

11. He shall see of the travail of his soul, and shall be satisfied: by 
by his knowledge shall my righteous servant justify many; for he shall 
bear their iniquities. 



ITS OWN REFUTATION. 213 

12. Therefore will I divide him a portion with the great, and he shall 
divide the spoil with the strong; because he hath poured out his soul unto 
death; and he was numhered with the transgressors; and he bare the sin 
of many, and made intercession for the transgressors. 

Before I proceed to comment on these chapters, let us examine the argu- 
ment founded upon them. The writer says that somebody hath no form nor 
comeliness. Tlie christian replies that Jesus had no form nor comeliness, 
therefore he was that somebody. Could not Richard III., after descanting 
on his own deformity, have with the same propriety added: "Therefore, I 
am that somebody." From the representations as given by christians Je- 
sus was in person most beautiful. The writer says that his he is de- 
spised and rejected of men — a man of sorrows and acquai\ited with grief — 
hath borne our griefs and carried our sorrows — was wounded for our trans- 
gressions and bruised for our iniquities — the chastisement of our peace was 
upon him — with his stripes we are healed — the Lord hath laid on him the 
iniquity of us all — he was oppressed and afRicted, yet he opened not his 
mouth — he is brought as a lamb to the slaughter and as a sheep before her 
shearers is dumb, so he opened not his mouth. Nothing future in all 
this! Yet the christian triumphantly exclaims that a person by the name 
of Jesus, (a very common name among the Jews,) six or seven hundred 
years after Isaiah lived, was despised and rejected of men, a man of sor- 
rows, &c., &c., and, the: efore, he was that somebody that had been before 
rejected, &:c. 

I have twice remarked that a prophecy cannot prove a fact; but this ar- 
gument of the christian, even on the supposition that the foregoing decla- 
rations were in the future tense, takes for granted every fact in dispute be- 
tween the infidel and himself. It presumes the garden — the tree — God's 
prohibition to eat of its fruit — ^the talking serpent — the temptation — Ad- 
ams' yielding to it — God's curse which extended to all Adam's posterity- 
his sorrow that he had made man — and the plan he finally adopted by 
which he put it in man's power to relieve himself from the curse, and regain 
his favor; for, if all these are not true, then Christ cannot be said to have 
suffered for us, to have been bruised for our iniquities, borne our griefs, or 
carried our sorrovvs, nor can it be said that on him was laid the iniquity of 
us all. The argument also takes for granted all the wonderful facts re- 
lated in the new testament respecting Jesus. 

Had the writer (you may call him Isaiah,) been more minute and definite; 
had he prefaced his assertions with all the facts from the old testament, 
which this christian argument takes for granted; would such a preface 
have proved theml Isaiah's assertion, no more than yours or mine, can 
add to the credibility of Tvloses' statements. If you can prove all the 

B2 



214 



thl; bible 



transactions of the garden, and conseqaently this curse, and that Jesus did 
die and rise from the dead for the purpose of redeeming man from it, then 
you establish the inspiration of your prophet, that is, you cannot prove 
your great facts by your prophet, but their establishment proves his inspira- 
tion. Again: Could you prove that Isaiah or any other man some six or 
seven hundred years before Herod, wrote and published that Canaan would 
become a Roman province, and that a man by the name of Herod, an 
Edomite, would be its king under the Romans, and that another man by 
the name of Pontius Pilate would be procurator of Judea, some twenty or 
thirty years after the death of the former — that at the latter end of the 
reign of the one, an extraordinary person, giving out that he was the literal 
son of God, and Redeemer of mankind, would be born, and put to death 
under the Procuratorship of the other; then on our admitting that such men 
did reign and govern, you might demand our faith in every other statement 
your prophet might have made. 

But you have no such case. Besides, Isaiah's hero, his somebody, his 
he, was not to be, but had been — not an erit but 2i.fuit — he was not an ex- 
traordinary person, nor had any thing extraordinary happened to him. He 
was ugly. Our president is not called a handsome man, (Jesus was,) yet I 
never learned that Gen. Jackson flattered himself that Isaiah was alluding 
to him. He (of the prophecy,) was afflicted, a man of sorrows and ac- 
quainted with grief. We are all of us continually complaining of our lot 
— to use your own cant language — we all have our trials, and tribulations, 
losses and crosses in this troublesome world. He of the prophecy suffer- 
ed for others. How many have done the samel There have been thou- 
sand of martyrs to the canse of liberty, as well as of religion. 

The prophets assumed to be important personages, and gave out that 
they were laboring in the great cause of God and man. We learn that 
many were stoned to death; of such it was said by their followers and par- 
tisans, that they fell in the cause of philanthropy. Hence it may be rea 
sonably inferred that this 53d chapter has relation to some of these mar- 
tyrs. 

Let us examine parts of these chapters, verse by verse. 

LII. 1st. The writer calls upon the Jews in their captivity to prepare 
for their return to Jerusalem. 

2d. Continuation of the exhortation. In this verse, Jerusalem is ex- 
pressly declared to be in captivity: "O captive daughter of Jerusalem." 

3d. Restoration or redemption from this captivity promised. 

4th. Simply a declaration of what had previously befallen the Israel- 
ites. 

5th. Complains of the hard treatment of tlis Jews by their captors. 

6tii^ Promise sf redemption repeated. 



ITS OWN REFUTATION. 2l5 

7th. That the messengers who carried the news that Cyrus had given 
permission to the Jews to return to Judea were cordially welcomed by 
them throughout the great empire. 

8th. How matters will be managed at Jerusalem after the return of the 
Jews to that city. 

9th. An exhortation to the Jews to rejoice on account of their redemp- 
tion. 

lOth. Reiteration of the fact of redemption. 

1 1th. Urges those to remain undefiled, who were to carry back to Jerusa- 
lem the vessels which Nebuchadnezzar took thence to Babylon, and which 
Cyrus delivered to Shesshbazzar or Zerobabel to be returned. 

12th. Promises God's protection to these porters. 

I have no doubt, though I shall not labor to convince the reader, that the 
preceding twelve verses are the work of four different authors. At the 
13th commences an extract from some other author and ends at the fourth 
of the next chapter. The servant in this extract, as in many places, is 
Jacob or the Israelites, who were about to be redeemed from captivity. — 
I have already shown that in this book, entitled Isaiah, Israel or Jacob fre- 
quently represents the whole of the children of Israel, and is as frequently 
called God's servant. The extract is" intelligible only on the supposition 
that the servant of. the 13th verse represents Jacob or the whole of the 
children of Israel. All the writers called prophets flattered themselves 
and so asserted that the Jews after their restoration would become a great 
people, whose dominion would extend over the Gentiles, therefore, this 
writer says, (13th verse,) that the servant (Jacob,) would be extolled, and 
exalted, and be very high; although heretofore, (14th verse,) in conse- 
quence of the evil treatment he, the servant, that is, the whole body of the 
Israelites, had received at the hands of his (their) captors, during a cap- 
tivity of many years, he, the servant, that is, the whole body of the Israel 
ites, could be compared to a man whose visage had been marred and body 
battered by ruffians. 

15th verse. This servant, Jacob, would sprinkle many nations. Wliat 
the writer meant by this figure can only be guessed at. The word sprink- 
ling is frequently used as synonymous with scattering: thus we say,, "a 
smar^ sprinkling of votes." 

I therefore guess that the prophet intended to say that the chiefs of the 
Israelites living at the city of Babylon, would scatter or sprinkle their 
messengers over the great empire, in order to inform their countrymen that 
were scattered and sprinkled over it, that Cyrus had issued a decree per 
mitting them to return to their former homes; and that these messengeis 



216 THE BIBLE 

would show this decree to the satraps of this great empire, at which their 
mouths would be stopt. 

LITI. 1st. I have no doubt that this verse is erroneously punctuated. 
The writer simply asserts that Jacob (the pronoun who relating to the ser- 
vant of the previous chapter,) had believed the report of his redemption 
and that the arm of the Lord had been revealed to him. 

2d. "For he (the Lord's servant, Jacob,) shall grow up before him (the 
Lord,) as a tender plant," that is, the Jews and Israelites, although now 
so weak and poor and degraded as to appear like FalstaflPs men, will ac- 
quire strength and again take their place among the nations of the earth. 

3d. Means nothing more than that Jacob had been an astonishment 
and a hissing among the nations during his captivity, and had led a trouble- 
some life of it, having been continually harrassed upon every side. 

Should this interpretation be rejected, it does not follow' that Jesus was 
this servant or he; for the prophet speaks of a person in esse, and tells us 
what he w, and what he will be: "He hath no form or comeliness — he is 
despised and rejected of men, but will grow up like a plant." Besides, 
this is not applicable to Christ. He was not. from the accounts of the evan- , 
gelists, despised and rejected of men, but was the most popular reformer 
we have any account of. Throngs followed him constantly — once he stole 
away from a crowd that wanted to make him king — was uniformly addres- 
sed by the title of Rabbi — once he resorted to a boat to address the people 
the press being so great on the shore — at another time, seeing a great mul- 
titude at the foot of a mountain, he w^ent to the top of it, where his disci- 
ples came unto him. So great was his popularity that five thousand per- 
sons remained v/ith him at the hazzard of starvation, even forgetting they 
were hungry. Again wc find the press around him so great that his mother 
and brethren could not get at him. And lastly when he went into Jerusa- 
lem for the last time, (the first time he rode,) he was cheered by much peo- 
ple, who took branches of Palm trees and went forth to meet him crying, 
"Hosana, blessed is the Kiug of Israel, that cometh in the name of the 
Lord." 

It was for the purpose of receiving this demonstration of partisan attach- 
ment, this expression of popular applause, that he mounted an ass. How 
astonishing that our clergy, in the face of all these facts, will still insist 
that Jesus was despised and rejected of men. Sidney, Hampden, Emmet, 
and others, were rejected and put to death by the powers that were, but not 
despised by the generality of their fellow men. It does not follow that 
because a man fails in an attempt at revolution, that he is therefore set at 
nought by his countrymen or the world at large. Crucifixion is the only 



ITS OWN REFUTATION. 217 

evidence that can be relied on to prove the unpopularity of a man who had 
thousands constantly at his heels. 

Let us talk a little more about this triumphal entry into Jerusalem. — 
Luke tells us that when Jesus and his party had come nigh to Bethpage on 
their journey to Jerusalem, he sent two of his disciples to get a colt or fiery 
young ass, that belonged to a stranger, telling them that if the owner ask- 
ed who wanted it, to tell him that his (the owner's) Lord, Kurios, wanted 
it. Here is humility for you! They did as they were ordered and got the 
colt. Now, what v/as this young ass wanted for? Had Jesus been in the 
habit of ridingf There were no horses there in those days, and a person 
was not only respectably but honorably mounted when on the back of an 
ass. Why did he want to ride tlieni I knov/ tliat the evangelists wish 
to represent this feat of horsemanship as an act of humility, and quote 
from Zechariah who Vv^as alluding to Nehemiah riding alone in the night 
time around the city of Jerusalem. What a position for the meek and 
lowly; surrounded by an immense concourse of partisans, he, the most 
conspicuous figure of the group, being the only one mounted, some throw^- 
ing off their garments and spreading them in his way, some briiaking off 
and strewing branches of palm trees before him, and all shouting, "God 
save the King." A very meek and lowly procedure! 

Why, I say, want to ride through the streets of Jerusalem, amidst the 
shouts and huzzas of a mobl The great experiment was now to be made 
— the public pulse was to be felt — it was now to be ascertained if all things 
v/ere ripe for a revolution — whether his partisans could safely proclaim 
him king! In more truth, they commence a revolution in form — are all 
guilty of treason — they set their leader on an ass — throw their garments 
in his way, and proclaiai him King of Isjael. The attempt failed, and 
their leader was, as is usual in such cases, put to death. This is meek- 
ness and humility is if? This is the man in whom Pilate could find no 
harm. Let the popular Mr. O'Connell try such an experiment in the streets 
of London, and he would be immediately brought to the block. 

The statement that Pilate told the people to put to death a man, that 
he pronounced innocent of any crime, carries falsehood upon its face. — 
That many a corrupt and cruel Prince has put to deatli innocent persons, 
I do not deny. In such cases, however, it is alleged, though falsely, that 
the victim is guilty of some offence; but, that a Roman Governor, or any 
other magistrate, should say: "Take this innocent man and crucify him af- 
ter I have scourged him," is too glaringly inconsistent for belief. The 
most cruel tyrant will have some excuse — some pretext for his deeds of 
blood. It is not to be credited, that Pilate could say he foand no fault in 



218 



THE BIIJLK 



him, when but a day or two before, he had committed an overt act of trea- 
son, in the presence of thousands, and in the very heart of the capital. 

All the histories we have of this personage are written by his friends 
and partisans, whose interests and inclinations led them to suppress every 
circumstance, that might tend to the prejudice of their hero. His call, 
however, upon his disciples for swords, requiring those who had none, to 
sell their garments and buy them — his castigation of the money changers 
and the upsettsng of their tables, aud lastly, his pompous entry into Jeru- 
salem, followed by a multitude shouting vive le roi, show clearly, that he 
was not so meek and quiet, harmless and retiring, passive and inoffensive a 
gentleman, as his partisans, at the present day, would wish to represent 
him. 

Let us return to the famous 53d. At the fourth verse commences, what 
I have no doubt is a lamentation or jeremiad, over Jeremiah himself. As 
my object is not so much to show what it is as what it is not, I shall merely 
refer the reader to 3d Lamentations, and request him to compare it with 
the verses under consideration. Let him bear in mind that the burden of 
this Lamentation of Jeremiah is his imprisonment by Zedekiah, for which 

imprisonment, see thirty-ninth Jeremiah, and some previous chapters. 

The learned differ widely in their translations of this 53d Isaiah. All 
agree that the present translation is unintelligible and nonsensical. Jere- 
miah was put in prison and taken out again. Christ never was in prison, 
and therefore the Sth verse cannot apply to him, though it may to Jeremiah. 
This prophet in his lamentation says: "They have cut off my life, in the 
dungeon— this Sth verse says that ''he was cut off out of the land of the 
living." In the 7th verse it is said that he opened not his mouth, but, like 
a lamb before her shearers, was dumb. 

Christ, according to Luke, never refused to talk but once, and that was on 
his trial before Kerod. It is not uncommon for prisoners to stand mute. 
If he went to the place of execution without resistance, his conduct was 

not singular. Not one convict in ten thousand makes resistance some 

address the crowd, and some open not their mouths. But Christ, according 
to John and Luke, was not silent either before the chief priests or Pilate, 
but answered all their questions, except the civil one, (whence he was?) and 
put some to them. Neither was he silent on the cross, but opened his 
mouth, and complained in a loud voice that God had forsaken him. Merely 
because he stood mute to one or two interrogatories, you conclude that 
Isaiah must certainly have alluded to him. 

The somebody of the 53d, had done no violence, therefore, say you 
Jesus was alluded to. What think you of the flagellation of the money 
changers, and the overthrow of their tables^ his ' seizing the man's colt 



ITS OWN REFUTATION. 219 

merely because he wanted him, and riding at the liead of a noisy rabble? 
He of the prophecy was numbered with the transgressors. Every con 
vict either before or after Christ, whether guilty or not guilty of the crime 
charged, has been numbered with transgressors; but Christ, from the evan- 
gelists own showing, was guilty — guilty of treason, unless that unlawful 
assembly, of which he was leader were destitute of implements of war, in 
which case, I believe, that according to our common law, his offence would 
be reduced to sedition. The evangelists do not tell us how this was. 

I have already shown, that the argument founded on his dying as an in- 
tercessor, takes for granted, all the matters in controversy between the in- 
fidel and christian. 

It is amusing to witness the attempts of the evangelists, to throv/ a veil 
of mystery over the most common every-day transactions. A colt cannot 
be procured and rode without a miracle and a wonder. 

First they give us to understand, that Jesus by m.iracle, or inspiration, 
knew the identical post to which the colt was tied. Then they wish to ex- 
cite our special wonder, that Jesus could ride such a wild colt, amidst a tu- 
multuous crowd, that were hooting, clapping their chopped hands, and 
throwing up their sweaty night caps. Why send two men after this colt. 
But two reasons can be given. First that he was so wild, that one could 
not lead him, and the other, that he was to be taken, by force, if the owner, 
should refuse to give him up. It is evident from the different accounts, 
that they were to get the colt, peacably if they could, forcibly if they 
must. 

I must here copy Mark's description of this extraordinary procession 

"And they brought the colt to Jesus, and cast their garments on him; and 
he sat upon him; 

''And many spread their garments in the way; and others cut down 
branches oft the trees, and strewed them in the way. 

"And they that went before, and they that followed, cried, saying: Ho- 
sanna; Blessed is he that cometh in the name of the Lord: 

"Blessed be the kingdom of our father David; that cometh in the name of 
the Lord; Hosanna in the highest." 

This must have been a great and terrible day for the good and quiet 
citizens of Jerusalem. "A very great multitude," says Matthew, "spread 
their garments in his way, and cut down branches of palm trees, and strewed 
them in his way;"— multitudes before and behind him, crying, what was 
equivalent to, "Huzza for the rightful heir to the throne of David." 

Thus escorted, he arrives at the temple, and commences operations for 
the procurement of funds— enters the exchange ofnces— drives out the bro- 



220 THE BIBLE 

kers, and — what? Merely overturns the tables, that's all — the money was 
of no consequence — neither he nor his myrmidons, would pick it up from the 
pavement. All this, I suppose, is in fulfilment of the prophecy, that he 
should make no noise or clamor in the streets. 

You may say, that I misrepresent here — that Mark says, he did not 
enter the Exchange offices, till the morrow, but returned to Bethany, the 
same day that he made his grand entry] into the capital. I admit that 
Mark says so, but Matthew and Luke contradict him; Matthew in direct 
terms. (Read the first 22 verses of Mat. xxi., and the last 20 of Lukexix. 
See also, Mark's 1 1th Chap.) 

Matthew represents Jesus as entering this great square or temple, and 
overturning the tables of the brokers, on the day of this great show, and as 
returning to Bethany in the evening, and lodging there that night. He 
says expressly, that he returned to the city the next m.orning, and that on 
this return he saw a fig tree, and cursed it, because it bore no fruit. 

Mark says, that on the day of the great parade, Jesus v/ent into the tem- 
ple, and merely looked around, and when he had satisfied his curiosity, he 
and his disciples returned to Bethany to spend the night — that on the mor- 
row, he and his disciples returned to Jerusalem — that on this return he 
saw and cursed the fig tree, and that after this cursing, and not on the day 
previous, as Matthew has it, he entered into the temple, and assaulted the 
brokers. 

As already remarked, we are dependent on the partisans of Jesus, for all 
our information in relation to this bold throw for a kingdom. By what means 
it was frustrated, and at what time he and his adherents finally despaired 
of success, the evangelists say not. These choice spirits may have been 
repulsed at the brokers' offices, or may not have found vvhat they wanted — 
the desire of all nations, and of all adventurers particularly; and hence, 
turned the tables over in their rage at the disappointment. A shrewd and 
prudent man — and brokers are generally distinguished for these qualities, 
would be very certain to secrete his specie, en hearing that the canaille 
having mounted their leader on an ass, were making their way towards his 
counting room, shouting, "Hail to our King." 

Admitting that Jesus and his chosen twelve, attempted to effect a revolu- 
tion without even a "broken reed as a substitute for a spear or a lance" — a 
bloodless revolution — yet after their failure, he thought it expedient they 
should stand on their defence, with arms in their hands. Hence, he tells 
those who had none, to buy swords, and they procured them. He does not 
tell them that two swords are enough. When they say to him, "here are 
two swords," he replies: "//is enough:" that is, "enough said — I have 
issued my order, and it must be obeyed." 



ITS OWN REFUTATION. 221 

It is manifest they all had swords at their master's arrest; for Luke says 
that "when they which were about him, saw what would follow, they said 
unto him, 'Lord shall we strike with the sword'J' " Were there but two 
persons near him, or about himT A few verses previous, we are told, he 
was with his disciples. According to this same Luke, there must have been 
at least, one hundred and twenty of them. This command to his disciples 
to purchase swords, their drawing them, and cutting ears off; I suppose is 
in fulfilment of the prophecy, that to establish his kingdom*, violence suffi- 
cient to put out the burning wick of a candle, would not be resorted to.* 

You will reply, that he rebuked Peter for using the sw^ord. Had not 
Peter every reason to believe, it was his master's wish he should use it. — 
The only reason that can be given, why Jesus did not use his, is, that he 
saw he was outnumbered, and had more discretion, or less valor, than 
Peter. 

He is finally arrested, and brought before Pilate, where, strange to say, 
he asserted that his kingdom was not of this world: that if his kingdom had 
been of this world, then his servants would have fought, but as it was not, 
they would not fight. They certainly manifested every disposition to fight, 
whether his kingdom were of this or some other world, and all this in obe- 
dience to his implied injunction. But there was no deceit — no equivocation 
or prevocation' to be found in his mouth. 

Let us listen to Herod's supposed examination of the accused, for it will 
be recollected that he was turned over to Herod, by Pilate. 

Herod. — If your kingdom is not of this world, as you have just now^ told 
Pilate, why did you send for the colt, and mount him, and then ride through 
this city, preceded and followed by a noisy multitude, shouting, Huzza to 
you, as their king, to the great terror of the good people thereof, and against 
the peace and safety of this commonwealth. 

Prisoner stands mute as a lamb before its shearers. 

Herod. — You have told Pilate that your servants would not fight, because 
your kingdom was not of this world, then pray teli us for what purpose you 
told them to procure swords, at the sacrifice of their wearing apparrel! 

Not a word from the prisoner. 

Herod. — What excuse have you for assaulting the brokers'? You are 
not a priest, and if you were, you wonld have no right to molest them in 
the court of the Gentiles, that not being holy ground. 

Prisoner refuses to answer: therefore, the famous 53 is literallv fulfilled 



*We arc told by the learned biblical scholars, that the expression, "a bruised reed 
shall he not break," means that he will not use even a broken reed for a lance; and 
that "the smoking faax" which he would not quench, means a live or burning candle 
wick. 

C2 



900 

•"*'- TUB LiUtE 



lf«W._Were your servants quarellmg a fev/ days ago. about ranker 
aTryTandr "" '" '" ""''"" *''' '™ "" '"'°"' *" ^^'^"'* '» -"- 
^Pruoner still snllen-punishad for his contumacy, and sent back to 

.r.»?,t?""''"^'/r ''"""^^""'^ J^™^' on Ws grand entry wa, so 
quell the mob: "Perce.ve ye, how ye prevail nothing. Behold, the lu 

goneaferh,mTherefore,hewasdespised and rejected ofmen-there- 
tore, the famous S3d is a literal history of Jesus' 

of tt^nf V° '"" "'""' '" ''^ '-'-«««-. institutions, and persons, 

V err.tarf r' "' l'"'"''- ""'^ '""^' P'°'°'^P^' »<• »«'"e. - 
vey g,eat favontes wth the learned clergy. The simpletons of their 

flocks are dehghtedw,th them, because they are, in their estimation, big 
words and evmce great learning in him who uses them. Jesus, I believe! 

Jewll '° .'!™ '"" *'>^ ^"''*yP^ »f "-y P-'otypes. Jona was one, the 
Jewish mghPnest arrother, and how many more I do not know. If an 

of amother, then Jesus must stand in the relation ofa prototype to 

Hewhors familiar with Skakespeare, can readily fill up the blank. 

of J s„, and reject every thmg in h,s favor, or that^oes to explain uspi- 

rZ oeT; T T°" '"'^'' *'^' '""^'^'' ^^'=^'''^"^*° *^^ -'"^"-"'a 

we 1 that fh""' "'° ^"^''^™''™ ''^ «'^' ^ P"ty -nf--^. - 

en!e t af -f T r""'"- ' ^^"'^ '' '^ ^ ""« ^-^^^-J - good 
sense, that .f aparty be accused of murder, and the prosecutor rely upon his 

conf ssrons to convrct, and a witness be brought forward, who heard the ac 
ZmZtZ tT' ''>^^---^'»^- the same time insist, that 
'he ctf! r '^f'"'"'"'''''^^ -i'ness should be compelled, after stating 

"kSrdeits:^r:r'^ ''-- '- ^^^ --- — 

hoaterfRf °"?'°;";"''''' ^^°"'"^^^^'' '»'>'"' "-the bought a 
A a therir '"■"";. f 7^ '^ °"^''*' ''■"^^ ^^-^^ "-^ -' '°*t« that 
Jesus ttrh"',"^S' '"' ''"' ''• ^"' ^"^ •''"-'* ""»« »"« -- <"■ 
cau^It / :' "" ""' ^^'^^-^ "P«" l-'^ ™"«=-»n, but was 

caught, as rt were,^a^„„„ ..Uclo. Grant him the privilege of this ru'e 
stdl his case IS not within it tt^ An ^ ■ . "inusiu.e, 

for thP .„if I , ""' '•■'>'' "'• nrtimate, when he sent 

for the colt, or when he mounted him, or at any time during the march 
hrough Jer„salem,.that he was about to enact, or was enactiL a pTrt 

heaven. He said then, nothing about a kingdom not of this world, but it 



[TS OWN REFUTATION'. 



223 



was all Hurra! and Huzza! for the kingdom of Israel or Judea— a little spot 
of earth, on this terraqueous globe, and inhabited by beings composed of flesh 
and blood, like hinself. Admitting that he had said all this at the time, 
would you believe himi Is the character of an act to be changed by the 
assertion of the party committing it, that it was done in obedience to a 
mandate from Heaven] Should a party v/ho was seen deliberately plung- 
ing his dagger into the heart of his fellow, be acquitted, on the plea, or pre- 
tence, that Gabriel, or the the holy spirit, or Jesus Christ, or some other 
heavenly messenger, commanded this murder, that a stop might be put to 
the ravages of the cholera. You would execute, or confine the prisoner in 
a madhouse. Should an individual come into your store, throv/ down your 
goods, pull out your drawers, and belabor you with hickory switches; would 
you not play backupoh him with your yard stick, even if he should assert, 
that he was authorised by God Almighty, whom he might call his father, to 
break up your establisnment, because it was too near one of his temples'? 

I have, in several instances called Jesus a reformer, and in others an ad 
venturer. I admit, that according to the common acceptation of these 
terms, they are not synonymous. My excuse is, that sometimes he is re- 
presented as a promulgator of certain doctrines, that might have been new 
to a portion of his countrymen, but not to all; for as before observed, the great 
principle of forbearance, which modern christians repudiate, w^as what dis- 
tinguished the Essenes, from j:he other sects of the Jews. 

At the close of his life he is represented as endeavoring to overthrow the 
established government. His career may have been very inconsistent and 
improper, but not uncommon. Vv'e are frequently obliged to wait till the 
end of the play, before we can ascertain tlie true characters of the dramatis 
personce. Sir Peter Teazle thought Joe Surface a young gentleman cf the 
purest morals, of the nicest sense of honor, and of most noble sentiments, un- 
til he^detected him, in an intrigue with his wife. You tell us the devil 
puts on the robes of an angel of light, and clothes his face in smiles, when 
about to allure a victim, within his toils. Cromwell commenced his career 
as a stickler for the rights of conscience— a rehgious enthusiast. He 
closed it in the chair of his murdered King. Bonaparte in '93, could voci- 
ferate vive la repnbliquc. In fifteen years thereafter, more than half the 
civilized world were shouting vive Vempereur to him. The deceiver, or 
hypocrite, is so common a character, that the expressions: "to preach ia 
one thing, and to practice another" — "the devil can quote scripture" — "he 
shew'd his cloven foot" — "beware of him who makes a parade of his hon- 
esty" — ^have become proverbs. 



994 THB BIBLE. 

Jesus "stole all courtesy from heaven, and dressed himself in such liu- 
mility, that he did pluck allegiance from men's hearts, loud shouts and saluta- 
tions from their mouths even in the presence of" two Roman deputies. This 
stealing and dressing, were preparatory to ihis, jplncking , in the case of King 
Henry. So the great poet makes him confess and boast. And why not in 
the case of Jesus? To sum it up. We judge of men, not from the first, 
but the last scene — not from what they say, but from what they do. Upon 
these principles, the real character of Jesus, is to *be determined from his 
conduct Am'mg the last few days of his life. 

When we take iato consideration, the part he bore in this unlawful as- 
semblage of the people, his approbation of their shouts, and his tresspass 
on the money brokers, our opinions concerning him, must be far from favor- 
able. When we extend that consideration to the excuses, or defences, he 
made before the people and Pilate, he becomes an object of loathing and 
contempt. The first is bottomed on the false assumption, that the court of 
the Gentiles v/as holy ground, and the other, on the necessity of this pageant 
as a prelude to his coronation in heaven. 

The closing scene of this drama, when rightly considered, adds force to 
my charge against the apostles. 

I had intended to rest this case here, but as the charge of treason and 
rebellion, is somewhat startling, I have tliought proper to support it by 
other statements from the evangelists. They tell us, that Jesus sent out 
his disciples, (eighty-two of them according to Luke) to preach to the Jecas 
only. They were to proclaim, that a kingdom, styled by these writers a 
kingdom of heaven, was near at hand. It is immaterial what they called it 
It is evident the disciples understood it to be a temporal kingdom. This 
point is conceded. The twelve disciples returned from their missionary 
tour, and after their return we find them quarreling about precedence in this 
kingdom. Could it have been a spiritual kingdom? 

It being conceded that these disciples firmly believed, until his death, 
that their leader was about to establish a temporal kingdom, it follows, 
first: that they must have taken up this impression from his conduct and 
conversation. Second: that their Hosannas, or Huzzas, when he made his 
grand entry, were to him as a temporal king. Third: that instead of preach- 
ing, as is generally supposed, spiritual matters, these disciples, after re- 
ceiving their commission, acted the part of recruiting officers, under their 
chief: for they must have understood this commission as authorizing, and 
requiring them to drum up and enlist partisans for this kingdom. And can 
it be supposed they did not execute this commission as they understood it, 
©r that Jesus was not aware, how they understood it, and how they were 
executing if? 



ITS «WN REFUTATION. 225 

/After these things, the Lord appointed other seventy also, and sent them 
hoo and two before his face into every city and place, whither he himself 
cnould come. (Luke x. 1.) 

The passover v/eek was the time when, and Jerusalem the place where, 
these recruits were to assemble from the different cantons of Judea, to strike 
the decisive blow. Previous to this feast Jesus took a circuit through these 
cantons — his partisans previously enlisted, flocked to his standard — their 
numbers rapidly increased as he approached the capitol — on leaving Jeri- 
cho, so numerous was the host, and so great the press to see him, as he 
passed along the road, that men of low stature were obliged to climb trees 
in order to get a view of him. Blind men, startled at the tramp of this spir- 
itual army, cried out, "what is this!" and were told, that "Jesus of Nazar- 
eth passeth by." As these multitudes (for Matthew says a great muttitude 
followed him out of Jericho) drew nigh to Jerusalem, Jesus sent for the colt 
in order to make his entry in style. John says, that as these raultidudes 
drew nigh to Jerusalem, "much people that were come to the feast, took 
branches of palm trees, and went forth to meet him," and cried, Hosanna, 
Blessed is the Ki7ig- of Israel that cometh in the name of tlie Lord. 

This entry has been described. Will any man be so blind, as not to see 
the object of all this? Will he suiFer that spiritual jargon — that medley of 
rant and devotion of humility, and extravagance of pretension, of empyri- 
cism, mysticism, and sooth-saying, with which the evangelists have inter- 
larded their accounts of this insurrection, to deprive him of his common 
sensef Will he be so downright a fool, as not to see, that if Jesus and his 
party had not been thwarted, the Roman power in Judea would have been 
subverted, and he crowned King? Can he be so stupid, as to believe, that 
Deity required of a son, a temporal crown, as a passport to the courts above? 
Must he not see the absurdity and ridiculousness of the defence which is put 
into the mouth of Jesus, when arraigned before the Roman Governor — "I 
admit that this looks very like rebellion, but nothing of the kind is intended. 
I merely wish to be proclaimed, and if possible, crowned King of the Jews, 
not that I want to subvert your authority, or govern here a single moment; 
I am to rule in heaven, but somehow it is so fixed, that I must go through 
the ceremony of a coronatfon here, and be acknowledged King by this mul- 
titude of Jews, before I can take my seat on my celestial tlirone. You are 
still to be the Ruler of the Jews, I their heavenly King.^'' This is the 
only defence he could make, and is in truth the one his Gerdile partisans at 
this day, make for him. 

The Romans sent out a cohort of five hundred armed men, to assist the 
proper officers in arresting Jesus. Could he then have been a common 
malefactor? Does not the employment of this military force, show that he 



^26 



TnS BIBLZ 



must liave had a strong- party at his back? Pray tell us for what he was; 
arrested, tried, and executed. Can you make the world believe that a 
Roman Governor would send out a regiment ot armed men to arrest a meek 
and lowly, despised and rejected individual, and try, and convict, and then 
execute him, merely because he differed from the Jews, in some points of 
doctrine — thofc-e Jews whom this same Rom^an Governor, despised, and 
whose religion he held in contempt. 

No doubt, Jesus would gladly have gathered Jerusalem under his wings. 
Spiritual wings say you! Riding at the head, or in the midst of this noisy 
procession, was a most singular position for imparting spiritual instruction. 
Why, if his object was not revolution and usurpation, did he not inform this 
multitude of followers, that were cheering and proclaiming him King, that 
they were laboring under a great mistake — to use a westernism — barking 
up the wrong tree. 

These questions cannot be answered, nor the foregoing conclusions be 
avoided, but by a denial of the facts on which they are founded. You may 
take either horn of the dilemma. If you admit the facts, I impale you on 
the inferences. A denial of them is equally fatal. 

That the statements on wdiich the charge of rebellion is founded, are 
irreconcilable with other statements of the evangelists, I admit. The be- 
trayal of Jesus by Judas, is a most absurd tale and w^holly irreconcilable 
with the previous history of Jesus, as given by his biographers. In what 
particulars could Judas have betrayed him. He could not have disclosed 
to the proper authorities, the crime for which he was crucified — publieity 
being its main git — a secret tumult or sedition, being a contradiction in 
terms. He could not have betrayed him. by identifying or pointing him out 
to those sent in quest of him: for his person must have been famaliar to al- 
most every inhabitant of Judea, and particularly lo the citizens of Jerusa- 
lem, to whom he had but a few days before exhibited himself, as the leader 
of a tumultuous throng, bent on the overthrow of the existing government. 
He could not have betrayed him by directing the sheriff, and his posse, to the 
place of his concealment; for he was arrested in a public garden, and boast- 
ed that he had not skulked. Be pleased to suggest any other particulars 
in which he could have been betrayed. 

His remaining in Jerusalem unmolested, for several days after the com. 
mission of the crime for which he was executed, and exhibiting himself daily 
in the temple, are wholly inexplicable. Such inconsistency of statement? 
would discredit any other author. 

I cannot close this chapter, without warning my friends to be on their 
guard against false, or immaterial issues. The christian asserts that this 
53d had reference to Jesus. The infidel says it had not. This is one 
icflue. 



ITS OWN REFUTATION. ^27 

The infidel asserts, that the greater part of this chapter, related to Jere- 
miah, or some prophet. The christian says it did not. This is another 
issue, but an immaterial one: for if in this issue, the christian proves the 
infidel in an error, he does not prove the truth of his allegation, in his first 
issue; that is, by showing it did not relate to any prophet, he does not prove 
that it had reference to Jesus. 



228 



THE BIBLE 



CHAPTER XVIII. 

• In the argument of the question respecting the philanthropy of the apos- 
tles, I agreed to admit all the facts stated by Luke in his sjcond book, 
(miracles excepted.) I now procceed to show, either that the apostles 
were not imprisoned, or if imprisoned were not released by any celestial 
being called an angel. 

It will be borne in mind that the Jews had no power to put any man to 
death for any cause — that they dared not take down dead bodies from the 
cross without leave first had and obtained from the Roman governor. — 
Luke asserts in his fourth chapter Acts, that the priests and captain or 
ruler of the temple, and the Saducees came upon Peter and John and put 
them in hold, or held them in custody till the next day, being greived that 
they taught in the name of Jesus. The next day the chief men of the 
Jews assembled and called these apostles before them, and after an exam- 
ination, dismissed them. How can you reconcile this seizure and impris- 
onment of the apostles, by these .Tews, with the express declaration of 
John and the indirect admissions of this same Luke, of their total want of 
power. This captain or ruler of the temple was not, as has been insin- 
uated, the Roman centurion. I make this assertion, and my opponents 
must show, from proof, that he was, before they can assert that this au- 
thority to seize these apostles was derived through him. Admitting that 
he was, can it be concended that he would arrest and imprison men on a 
charge that the Roman authorities would not take cognizance of? This 
charge, it will be recollected, was for preaching in the name of Jesus. — 
The Roman magistrates, throughout the empire, at this period, and long 
after, would drive from their presence, all parties complainant, preferring 
it as an offence. A profanation of the temple they would take notice of, 
but this was not the charge against Peter and John. The probability, 
therefore, is that the account of this arrest of these two apostles is a sheer 
fabrication. The same reasoning will apply to their subsequent arrest. 

After the death of Annanias and Saphira, we are told by Luke, that the 
Sadducees were filled with indignation, (though not on account of these 
deaths,) and arrested the apostles and threw them into the common prison. 
It is clear from the previous argument, that this arrest, if ever made, was 
an illegal one, for two reasons, viz: the want of authority in those who 
made it, and of criminality in the act for which it was made. 



ITS OWN REFUTATION. 229 

From this imprisonment we are told the apostles were released by an 
angel of God. Do my fellow citizens, my rational, intelligent, well edu- 
cated cotemporaries ever seriously reflect that they are called upon to be- 
lieve, that a corporeal being, inhuman shape, (for angels are always repre- 
sented in this form,) was sent from some other orb, no one can tell what or 
where it is, to this lower world, by the being that created the universe, to 
enter a Roman jail and liberate these captives'? Can it be possible that 
my countrymen are so fond of miracles, so determined upon their own de- 
gradation, and the abuse of their rational faculties, as to set their faces 
against him who will endeavor to convince them that there were other 
means of escaping from prison than the interference of a winged messen- 
ger of the airf 

Admitting that these men were thrown into prison and were at large 
the next day, and that this release or discharge was without the knowledge 
or consent of those who committed them; is it the part of rationality to be- 
lieve the unsupported assertion of one man, and he an interested partisan, 
that a celestial being broke their bonds and unlocked their prison doors'? — 
Does it not behoove us as men to endeavor to account for this escape in 
some other manner. The imprisonement, we have seen was unlawful — the 
prisoners were at large the next day, and in the most public place in the 
city, and not recommitted. We hear of no charge of negligence being 
brought against the jailor. When Peter broke jail, after being imprisoned, 
by a Roman governor, who had authority, the keepers were put to death 
for their negligence, notwithstanding it is alleged that an angel rescued 
him; from all which, the conclusion is irresistible that he and John were 
previously released from an unlawful imprisonment by the proper authori- 
ties — that the angel that opened the doors was no other than a legal or Ro- 
man officer. 

Luke informs us, that notwithstanding their release from prison, the 
apostles on being summoned, appeared before the Jewish council, when, 
and where Gamaliel advises the Jews to let them alone, lest they should be 
found fighters against God. We are next told that the Jew^s yielded to 
Gamaliel, or took his advice. And what next? They called up the apos- 
tles and scourged them. This scourging was a most queer way of letting 
them alone. It is said that Pilate, after pronouncing Jesus guiltless, 
scourged him. I am totally at fault, as to this process flagellatory. This 
is the only scourging, however, that the apostles are said to have received. 

I have already commented on the persecution that arose after Stephen's 
death. The convicts fled, but the apostles remained. Not a hint thrown 
out that they were during this persecution scourged or imprisoned. 

In the 12th Chap. Acts, we are told that Herod laid hands on some o^ 

D2 



230 TIIK BIBiK 

the christians, and put James to death. For this he is represented as hos- 
tile to Christianity, or the christians generally. The writer does not in- 
tend that we shall so understand him. Had Herod been unfriendly to 
this sect, he would have laid hold of all the individuals composing it. The 
charge against James could not, therefore, have been a heresy in religion. 
It cannot be too often repeated, that the Romans at this period, and long 
after, looked upon the religious quarrels among the Jews with indifference, 
and even contempt. This same Herod Agrippa,or hisson, afterwards, lis- 
tened to Paul patiently, and told him that his religion, although Paul was 
ultra in every thing, constituted no charge against him. It cannot be sup- 
posed that an enlightened Roman would have wantonly put James to death, 
no charge whatever being preferred against him; and as it is plain that 
Christianity could not have been the charge, we are bound to conclude that 
James and some other of the christians, had been guilty of some offence 
against the state. Peter is also seized. It must have been a mr.tter of 
speculation on the part of Luke, that Hercd arrested him merely to please 
the Jews. No Roman governor ever confessed that he incarcerated an in- 
dividual for no other reason than to please a party. The general character 
of this prince is at war with any such conjecture. I believe Luke says, 
that an angel of the Lord smote him. We learn &om Josepbus that this 
angel was an owl. Angels' visits are said to be few and far between — 
not so here — we no sooner despatch one, than up rises another. Peter's 
last, is now waiting for an audience; "How do you do, sir, you must be 
quite a powerless or heartless personage. Between you and Peter, and 
Herod, several innocent jailors were led to execution. Whenever you 
rescue prisoners again, provide some means by which the lives of innocent 
jailors, whom you may chance to bring into difficulty, may be saved. Our 
governors and judges will not believe that any such sprites as yourself, do, 
or will, or can break into jails, and let out prisoners, and thus interfere 
with the regular administration of justice. You should have appeared be- 
fore Herod as a witness for these keepers when on their trial — confessed 
your agency in this jail delivery, and established their innocence. You 
and your partisa.ns are endeavoring to attach all the blame to Herod. It 
wont do. You and Peter are alone culpable. Herod did no more tlian 
any other inflexible and energetic magistrate would have done under the 
same circumstances. For shame. For shame." 

To be serious, if Peter was put in prison by Herod, and escaped, we 
are bound as rational beings, to believe that he broke jail as thousands had 
done, and have done since. If he was delivered through the instrumental- 
ity of a\igels; they must have been such as Marmion scattered to the crowd. 
He showed the keepers a Benton purse — the angels peeping out of the in- 



ITS OWN REFUTATION . 231 

terscices — nooded and looked towards tlie door — said nothing — he dropped 
the purse and left the prison — they divided the spoil, and ran the risque. 

After the great parade that has been made about the sufferings of these 
apostles, who would have thought that seven pages of loose manuscript, 
would have contained net only a history of all their trials and tribulations, 
but a labored argument to prove it false, Two imprisonments for one 
night, each, one scourging, neither of which any rational man believes, and 
all told. 

What has become of your great argument, growing out of the martyr- 
dom of the apostles] It runs thus, if I remember aright: "Martyrdom 
proves the sincerity of the martyr. The apostles were put to death for per- 
sisting in the assertion that they saw Jesus alive after his crucifixion and 
heard him converse and afterwards saw him ascend to heaven; therefore 
their testimany must be true." 

This is a very pretty argument: but where are your martyrs'? You 
have not one; for you cannot have the hardihood to assert that James 
could have saved his life by denying the resurrection and ascension of 
Jesus. Herod, and the other Roman officers of that day, knew as little 
and cared as little about Jesus, as our president and cabinet do of Joe 
Smith, and looked upon a christian with the same pity, surprise and con- 
tempt, as the latter do upon a Mormonite. Apprehending no danger from 
the christians, they were led toccmmisrate,not to hate or fear them. The 
letter of Claudius Lysanias to Felix, and Festus' statement of Paul's case 
to Agrippa, speak volumes on this question of Roman persecution. They 
also prove that tliese Romans understood and were determined to protect 
the citizen in his rights. 

From the great clamor raised by the Jews against Paul, Lysanias sus- 
pected that something serious was laid to his charge, and was somewhat 
vexed, when he ascertained tliat all this noise and fuss were about "cer- 
tain questions of tlieir own superstition," aud that Paul was accused of 
"nothing worthy of death or of bonds." 

Festus was still more surprised and vexed; for as he passed through Je- 
rusalem on his way to Cesarea, the Jews besought him to proceed to judg- 
ment against Paul, without a hearing. This anxiety on the part of the Jev/s 
led him to suppose that Paul was charged with some very heinous offence. 
He expresses his surprise to Agrippa in these words: "Against whom 
when the accusers stood up, they brought none accusation of such things as 
I supposed; but had certain questions against him of their ov/n superstition, 
and'of one Jesus wkick was dead, whom Paul affirined to he alive, 

Agrippa expressing a wish to see and hear Paul, Festus brought his 
prisoner before him the next day, who after hearing the wonderful tale of 



232 



THE BI3LE 



this busy apostle, declared that he had been guilty of no crime. Can it be 
supposed that Lysanias, and Festus, and A^-rip; a, would treat this ring 
leader of the sect of the Nazarines with so much lenity and his religion 
with so mil ch levity, if this same Herod Agrippa or his father had thought 
it incumbent on him as ome of the guardians of the great empire to check 
the further spread of this heresy by putting the apostle James to death. 

You cannot believe that this James was a martyr, but must be satisfied 
that he was executed for some offence against the state. The probability 
is, that James and Peter were endeavoring to get up another common-fund 
society, and dupe g,nother set of converts. 

I never felt so much contempt for the species JJomo, as w^hen laboring 
to disprove the existence and exploits of those jail breaking angeis. The 
believer may curl the lip in scorn, and affected derision at this declaration; 
but let him be assured, that to the disbeliever, there is nothing so wonder- 
ful and unaccountable as his belief. The infidel stands amazed, and be- 
wildered, when he is reminded that at this day, and in this country of col- 
leges, schools, and printing presses, there are thousands and millions, who 
believe the prodigies even of the new testament. But, that a christion — a 
believer in these prodigies, and spiritual influences, can affect surprise that 
his co-believers should becon e fanatics, and run after such impostors, as 
Cochran, Matthias, and Joe Smith, is really amusing. That the gifted 
Col. Stone, should write a book, the object of which is, to furnish an anti- 
dote to fanaticism, is a matter of no astonishment to his friends, who know 
the goodness of his heart: but that he should prescribe "the simple requisi- 
tions of the word of God, (meaning the bible) taken in their most obvious 
sense, and in their own native sim.plicity and beauty," as this antidote, is 
mortifying to one of his friends who knew him, when Mr. Folger was a 
lad — when the three were residents of Hudson — when the Col. was called 
"Little Stone," by those who would fain believe, that genius is confined to 
certain families, and places, and that nothing great or good could come from 
the little town of Herkimer, away up the Mohawk — when the more obser- 
ving, and liberal, however, plainly saw, that he would in a short time stand 
at the head of his profession, and become an honor to the countiy which 
gave him birth. 

When such a man as Col. Stone, can recommend the 'pure milk of the 
word, as a specific for fanaticism, let us no longer laugh at the old lady w^ho 
told her little daughter, that had accidentally set her foot in a kettle of hot 
mush; not to scrape it off, as it was "the best thing in the world to take the 
fire out." Christianity, as the Col. would define it, is fanaticism — as much 
so, as Matthiasism, or Cochranism, or Mormonism. He deals in generals. 
Let us come to particulars, and hear his prescriptions for the individual 



ITS OWN REFUTATION. 233 

cases that may come before him. The Col. must not be offended if we style 
him Doctor. 

Mrs. *** the daughter of the retired clergyman, apppears before him.^ 
She complains of an ov er-weening desire, to denounce the modern gay head 
dresses of the ladies. The Doctor recommends the following simple requi" 
sitions of the word of God ^ taken in their most obvious sense ^ and in their own 
native simplicity and beauty.'''' viz. the 1st. Pecer, iii. 3d. 

"Whose adorning let it not be that outward adorning of plating the hair, 
and of wearing of gold, or of putting on of apparel." 

She returns the next day — says she followed the prescription — -symptoms 
more aggravated, and others of a dangerous character appearing, such as a 
desire to convert the world, and a conviction that it behooves her to enter 
into every house, public or private, and pray for the regeneration of its in- 
mates. She is directed by the Doctor, to remember, that Christ, said: "Go 
ye into all the world, and preach the gospel to every creature." And "He 
that will not abandon father and mother for my sake, is none of mine." And 
that Jt. James said: "the effectual fervent prayer of a righteous man avail- 
eth much." 

Mr. Pierson next presents himself. He is sore vexed with the conviction, 
that direct revelations of the will of God, are made to him through the audi- 
ble agency of the Holy Spirit. The Doctor assures him, that according to 
the simple declarations of the inspired penmen, taken in their mast obvious 
sense, the Holy Spirit was visible and audible on the day of Pentecost — ■ 
that it filled the Apostles, and made them for the time, the first linguists of 
the age — that it fell on Cornelius and his family — was given to all who ac- 
knowledged the name of Jesus, and submitted to his ordinances — that there 
were diversities of gifts, and operations of the Holy Spirit, and he particu- 
larly enjoins upon the patient to read the 30th verse of the4tli chapter, 1st 
Cor. in which St. Paul says: "If any thing be revealed to another that 
sitteth by, let the first hold his peace." 

Mr. Pierson having followed the prescription, also returns — disease, in- 
stead of having abated, is raging with ten times its former violence — he is 
now persuaded, that he can restore the sick, and raise the dead, or that God 
will restore the one, and raise the other, in answer to his prayer. The 
doctor prescribes the careful perusal of the last seven verses of St. JamBs' 
epistle, the words all to be taken in their 7nost obvious sense,^ and the ac- 



* "Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 

"Is any sick among you? let him call for the elders of the church; and let them 
pray over him, anointing him with oil in the name of the Lord: 

"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if 
he have committed sins, they shall be forgiven him. 



234 



TKE BIBLE 



count of Peter's raising Tabitha or Dorcas, also that of Paul's restoring the 
young- man who fell oat of the window of a three story house. Should the 
Doctor be applied to, he could prescribe similar doses daily, for a month, but 
he is no more interrupted — his two prescriptions have run his patients stark 
mad. 

Matthias or Robert Matthews, makes the next call* He is fully impress- 
ed, that all diseases are evil spirits, or devils, which can be driven from. the 
patient, by the prayer of faith. The doctor refers him to the different ac- 
counts of Christ's casting out devils, and particularly enjoins upon him to 
read the 17th and ISth verses of the last chapter of Mark, and to take them 
in their most obvious sense. "And these signs shall follow them that believe, 
In my name shall they cast out devils, they shall speak with new tongues: 
they shall take up serpents, and if they drink any deadly thing it shall not 
hurt them, they shall lay hands on the sick, and they shall recover." Ma- 
thias never returns. And we next hear of him as a confirmed maniac. 

It will not do for the Col. to say, that these supernatural, or miraculous, 
or spiritual gifts, were to continue but for a season, for this would not be 
taking the simple unqualified declarations of his evangelists in their most 
obvious sense. Jesus, occording to Mark, did not say to his disciples on 
leaving them: "Go ye into all the world and preach the gospel to every 
creature: he that believeth and is baptised shall be saved: but he that be- 
lievethnot shall be damned, and these signs, /or /wo or three hundred years 
shall follow them that believe: In my name shall they, /or two or three hun 
dred years, cast out devils." If this be the obvious sense, then on the 
same principle of construction, we must read the 16th verse thus: "For two 
or three hundred years to come, he that believeth and is baptised, shall be 
saved: but, for two or three hundred years to come, and no longer, he that 
believeth not shall be damned. ' 

We should not be construing James' epistle according to its most obvious 
sense, should we say it had relation only to the age in which he lived, and 
v/as applicable to those dieciples only, to whom it was addressed. The 
Col. would not allow me to read it thus: "Should any among you, during 



"Confess your faults, one to another, and pray one for another, that ye m-ey be 
healed. The effectual fervent prayer of a righteous man availeth much. 

"Elias was a man subject to like passions as we are, and he prayed earnestly that it 
might not rain; and it rained not on the earth by the space of three years and six 
months. 

"And he prayed again, and the heavens gave rain, and the earth brought forth her 
fruit. 

"Brethren, if any of you do err from the truth, and one convert him: 

"Let him know, that he which converteth the sinner from the eiTor of his way, shall 
save a soul from death, and shall hide a multitude of sins. 



ITS OWN REFUTATION. 335 

iKis generation, be sick, let liim send, &c. and the prayer of faith, during 
this generation, shall save the sick, &c." For then he would be obliged to 
read the preceding- verse thus: Shall any man among you, during this gene- 
ration, be afflicted, let him pray. This principle of construction, properly 
carried out, would make the verse read: "Should any man among you, du- 
ring this generation, be afflicted, let him pray, but afterwards, let him sing 
songs." 

No, no. Col. do not tell us, that because these miraculous, or spiritual 
gifts, are not possessed by the believers in these days, that Jesus and his 
apostles intended them only for the first converts; for you have not the least 
intimation in your scriptures, to warrant this conclusion, besides it would 
be directly in opposition to the plain and obvious sense or import of your 
sacred writings. 

Do liberate your fine intellect from the fetters with wliicli a long associ- 
ation with fanatics, has hampered it, and march straiglit up to the proper con- 
clusion. Thus: 

"We denounce him as an impostor, or a lunatic, who pretends to these 
miraculous gifts — no man is endowed with them at this day, or has been 
for centuries. The writers who alleged, that believers were once tlius en- 
dned, also asserted, if we take their declarations in their most obvious sense, 
that they ever would be; therefore, these evangelists were impostors." 

Are you afraid. Col.? Why do you fear, and what do you fear? Tlie 
loss of subscribers'? The refusal of certain famalies to associate with yours"? 
You cannot convince me that you believe. Frankly confess your infidelity 
to those whose virtues and talents you most admire. And my word for it, 
such numbers will respond to you, that a society can be formed, into which, 
those whose proscription you now fear, will be proud to enter. 



236 THE BIBLff 



CHAPTER XIX. 

A miracle is defined to be something done in violation of a law of natnre', 
or simply, a violation of a law of nature. Law is defined to be a rule of 
action. A law of nature then is a rule by which nature acts. A mutable 
rule is a contradiction in terms. Deity is said to be the law maker — and 
unchangeable; besides; a law maker as such, cannot violate his own laws. 
Let it be admitted, that he can repeal or modify them; such repeal or modi- 
fication would continue nntil the law be re-enacted, or re-modified. For 
example. It is a law of nature , and so admitted by both parties, that a 
stone thrown into the air, a few feet will return to the earth. Should this 
law be repealed, a stone thus thrown would not return. It is also a law of 
nature, that a man once dead, shall not be restored to life. Were this law 
to be modified, so that a man, after being dead three or four days, shall 
come to life, then all men forever after, until the law be remodified, would be 
restored to life three or four days after death. I believe there is no pretence 
that such repeal or modification has ever been made. Nature, by which, 
in this discussion is meant, the beings of this world, cannot violate these 
laws. A miracle, therefore, is an impossibility, it being a violation of an 
immutable rule or law. 

But you may say, that there were provisoes to these laws, co-existent 
with them. For example. It is a law of nature, that the particles of mat- 
ter composing a fried fish , shall not unite together, in such proportions as to 
form a fried fish, and assume its shape and appearance, but by a certain pro- 
cess. The proviso to this law must be, according to the creed of the chris- 
tian, somewhat in this form: "Provided that these particles of matter, shall 
not be prohibited from thus combining, when my son shall desire such com- 
bination, in order to prove his mission from me, when I shall send him into 
the world to redeem man from the curse I shall pronounce upon him, incon- 
sequence of Adam's transgression." 

What reasons have you christians to suppose, that God added provisoes to 
his laws'? You reply, that nature has not operated uniformly — that certain 
phenomena have happened, which will not happen again, under the same 
circumssances. For all this, you rely upon the testimony of witnesses, that 
you say lived and wrote some eighteen hundred years ago. 



ITS OWN REFUTATION. 237 

I wish it to be distinctly understood, that you christians admit that there 
are laws of nature. Your definition of a miracle, presumes their existence. 
It is not necessary, therefore in this discussion to resort to experience to 
prove their existence. If there are none, then there are no miracles — if no 
miracles, then what becomes of Christ's pretensions as a special legate from 
the skies. He becomes only, a greater natural philosopher, or juggler, 
than any since his day, on the supposition that all that is written of him be 
true. 

Mr. Hume, if I recollect rightly, (I have not read his dissertation since I 
was a lad) unnecessarily undertook to prove from experience that there were 
laws of nature. His opponents contended, that they could not be proved 
from experience. I know not how else they could be proved, but it is im- 
material how we came by the notion that there are such laws — both parties 
admit their existence. We must, therefore, agree that some of them are 
known, which knowledge is common to both parties. We both agree, that 
it is a law of nature, that water, at a certain temperature, will become so- 
lid, and at a certain other will go off in a vapor — that it will not become 
wine. If you contend that this last is not a law of nature, then you must 
admit, that the water at the wedding in Cana of Galilee, was not converted 
into wine by any divine agency of Jesus Christ. Let me ask you, how you 
came by the opinion, that nature is uniform in her operations, and that the 
foregoing are her laws. You must answer, from personal experience, and 
the testimony of others: If I ask you how you came by the belief, that 
there are provisos to these laws, you must answer, from the testimony of 
others, and from that alone. Now we do not admit the existence of these 
provisos. You rely upon testimony to prove a few wonderful facts, and 
from these you infer the provisos, though in many instances, the witness 
who narrates the marvellous fact, gives the reason of its performance. For 
example: Moses says, he converted his staff into a snake. This we have 
always called a miracle, the object of which, this same Closes tells us, was 
to convince Pharoah, thai he (Moses) was sent of God, and thus to induce 
him (Pharoah) to permit the Israelites to go into the wilderness to sacrifice* 
The law of nature is, that a living, crawling serpent shall not be made out of 
a stick, the proviso to which, must be, if you believe Moses, in this 
form: "Provided, nevertheless, when my servant Moses, shall wish to im- 
pose upon the King of Egypt, a serpent may be made out of a stick." Take 
the proviso to the law, that water shall not become wine. It is like all the 
other new testament provisos, bottomed on the fall of man, which was 
brought about by the instrumentality of a talking serpent. You must ad- 
mit, that it is a law of nature, that a living, crawling serpent shall not talk 
the proviso to which must be thus: "Provided, that whenever a big copper 

E2 



238 THE BIBLE. 

head wishes to entice my chef (Touvre, man, to disobey my laws, and thus? 
bring destruction upon himself, and cause me sore trouble and vexation, he 
may talk, and be the author of lies." 

Enough of this. It is trifling. You have no right to your provisos. I 
have granted them to you for a moment only, to see into what aburdities 
you would run. The allegation of a miracle, is not aided by the further 
allegation of the reason of it, which, of itself, is, if possible, a still 
greater miracle. How can a miracle, Vv^hich we have seen is an absurdity, 
be explained] 

You resort here, to the assertion, that the same God who established the 
laws of nature, can change, modify, suspend, and even violate them at his 
pleasure. What do you knov/ of the nature of Diety? Is it not the height 
of presumption to say, what he can, and will do? We know that he cannot 
work a natural impossibility — cannot make a circle without a centre, or 
change an unchangeable law. You say he is unchangeable, and that he 
established the laws of nature — grant it, though I know nothing about it. 
A law carries with it immutability. I again ask, how it can be changed, 
and again remind you, that the reasons given for your new testament mir- 
acles, are founded on other miracles, and these last asserted by an anony- 
mous writer, the author of the book of Genesis. 

Again you ask, if we are to believe nothing that we cannot explain and 
assert, that we cannot understand, or explain, why or how the grass grows, 
or blood circulates, &c.; yet, say you, we know, that the grass does grow, 
and that the blood does circulate, under certain circumstances.* All this I 
freely admit, and I admit further, that we do and ought to believe many 
other inexplicable facts and principles, as reported by others. I once was 
fully of the opinion, that potash and soda, were simple substances. I now 
believe, from testimony alone, that Sir H. Davy, and other Chemists, 
b^ve decomposed both, and that they are oxides of metals. 



*This is one of those arguments, when carried to the extent the chrrstian wishes, that 
proves too much. It will prove any wild statement to be true. By the aid of it, any 
fanatic or impostor, can estabhsh his pretensions and demandj'our faith in his vagaries, 
however peurile and preposterous. He can, for instance, assert, that men shall rise 
from the dead, of a pea green color, with seven heads and ten horns. You deny his 
assertion. He can reply, in the very language of the christian argument. "Can you 
give the reason why men were created in the first place? Whv there were some black 
some red, and some white? — why they had one head, and horny substances at the ends 
of their fingers and toes? Canuot the same God, who created men as they are, raise 
them from the dead with a different color, and more heads, and give them horns, as he 
has to animals now on the earth: my assertion is no more wonderful than thousands of 
others that you believe." Nothing can resist this argument, in other words, there is 
nothing that cannot be established by it. 



ITS OWN ilEPUTATION. 239 

1 once was of the opinion that the metals were not combustible. Af- 
terwards I believed from the testimony of others that a watch spring made 
of iron would burn like a shaving. I now fcnow it, for I have seen it, and 
am of the opinion, reasoning from analogy, that all melals are combustible. 
Yet I never opined that Sir H. Davy and other chemists had wrought mir- 
acles by decomposing the alkalies, or burning a watch spring. Had it 
been reported to me that these alkalies Vv^ere not compounds and that iron 
was 710/ combustible, but that the former had been converted into two sub- 
stances, and that iron had been burned, in violation of the laws of nature 
and in answer to prayer for the effectuation of some political or religious 
object; I would not have believed the report, neither v^ould you. Every 
new fact of this nature reported to us and believed by us, we opine 
establishes or is in conformity to some principle or law of nature, before un- 
known to, or hidden from us, and not in opposition to, or in violation of any 
law. 

You all run into the grossest fallacies on this subject. You assert tliat 
the conversion of water into ice, is as a miracle to him who was never out of 
the tropics and never heard of or saw ice, and your conclusion is, that if the 
conversion of water into v/ine cannot be proved by human testimony, nei- 
ther can the conversion of it into ice be proved to our man within the 
tropics. 

Let me state your argument as it should be, and the fallacy will be ap- 
parent: "The infidel contends that a miracle cannot be proved by testimo- 
ny. The conversion of water into wine, he contends, and we admit, is a 
miracle, therefore he concludes it cannot be proved. Now, certainly the 
conversion of water into a solid is as a miracle to him within the tropics, 
therefore, according to the infidel's mode of argument an apparent miracle, 
but which is not one in truth, cannot be proved to this individual." 

This is a palpable non seguitur. The argument is based on the position 
that likes are equals. Our man in the tropics is not told that the conver- 
sion of water into ice is a miracle — a violacion of the laws of nature — but 
we are expressly told that the conversion of Vv^ater into wine was. I agree 
that if you state a falsehood to this man within the tropics, viz: that the 
conversion of water into ice is a miracle — a violation of the laws of nature, 
you cannot rightfully demand his faith in your allegations. It is the vio- 
lation of the law of nature not the novelty or inexplicability or wonderful 
nature of the fact, that should induce him to reject all testimony. 

Your doctors have never met the real question. The questions they 
have discussed, have been whether there were laws of nature, and whether 
any such laws could be proved from experience, both of which are put to 
rest by the definition of a miracle. 



340 TJiE BIBLE 

I admit that we cannot from any reasonings, a prioriy determine what 
are the laws of nature. A man who had never seen alkali and lard com- 
bined, could not affirm that the compound would be soap, nor oil of vitriol 
with soda, Glauber'ssalts. 

We give credit to reports of men of science. Important discoveries are 
being daily made, not by reasonings, but by experiments — discoveries, not 
of new laws of nature, but of those that have existed, since nature com- 
menced, but which have remained unknown. A chemist might impose 
upon us, and make us believe a miracle; not, however, by reporting it as 
such, but as a law of nature. He might, for instance, report the discov- 
ery of some gas, which, when exposed to water, was absorbed by it. His 
discovery of the gas may be true, but its liability to be absorbed by water 
may not be one of its properties* Yet we should have no hesitation to 
believe the absorption of the gas by water. But if he should report that 
he ascertained it was not one of the properties of his gas to be absorbed 
by water, but that on praying to God. that a certain jar of it might be, ant' 
it was done, we should not believe him any more than we should, were b 
to state any other miracle. 

I shall close the argument by asking the great question which m 
come home to every one; viz: Is it more probable that an admitted la' 
natur* should be violated, than that Moses, or Joshua, or Mark, or J 
"" ^- -'^-^ intentionally deceive or had been dec 



ITS OWN REFUTATION, 241 



CHAPTER XX. 

There are certain questione uniformly put up by the religionist, in defence 
of his system. 

First: How came the world into existence) If we answer, that God 
spoke it into existence; they reply, that we derived this notion from the 
writings of Moses. It unfortunately happens, that this same Moses, (sup- 
posing him to be the author of Genesis) dates the creation of all things, only 
about six thousand years back; whereas, we have proofs stronger than your 
holy writ, that the earth must have existed myriads of years before the ex- 
istence of man. 

No individual, who ever reflected for a moment, believes, that the solar 
system, and the innumerable other systems, of which the fixed stars are 
supposed to be the centres, were spoken into being, no longer ago than the 
existence, of a man, up to whom, a gentile christian (Luke) could trace the 
descent of the obscure Joseph. The reply to this question should be, that 
've cannot answer it. We know just as much about it as the writer, or 
writers of Genesis, and that is nothing at all. 

We are told, that but for the Bible we should have been ignorant of the 
how or the when, all things came into existence. So, those people who 
were told that the earth rested on the back of a turtle, might have said, that 
but for the writings of their philosophers, they would not have known upon 
what the earth rested. 

Because we cannot give the how and the when, the why and the where- 
fore, the earth and its inhabitants came into existence, it does not follow, 
that we must become the disciples of every dogmatist that may publish his 
crude notions to the world. 

Second: We are asked how man became the being that he isl 

There would be just as much propriety and good sense, in the qaestion, 
why the earth was spherical, or why it revolved around the sun, or why the 
deer was timid, and the tiger fierce and voracious. To such questions we 
can only make the child's answer — because. We would not believe him 
however, who should assert, that tigers were originally as mild and harm- 
less as the deer, and fed on herbs, but that a great drought happening in 
Asia and Africa, they were driven by hunger, to prey on each other, and 
hence, their nature was changed; even if he should allege, that God appear- 
ed to him, and told him bo. Nor will I believe that the nature of man has 



242 THE BIBLE 

been changed, because some wild dreamer, has told a tale about a garden 
and talking serpent. 

Third: We are asked what will become of us after death? 

The original I^aelites, (I must say this for them) were more rational on 
this subject, than the philosophers of the Nations. They knew nothing, 
and therefore said nothing about it. During the five hundred years imme- 
diately preceding Christ, the Jews having mixed with the Heathen, many of 
them adopted their notions of a life after death. Hence the sects of the 
Pharisees and Essenes. The biographers of Jesus were, or pretended to 
be, of this sect, and would have us to believe that he and his twelve were 
of the same party; hence, they represent them as travelling without money 
in their purses. By referingtothe chapters of Josephus, in which he gives 
an account of these Jewish sects, the reader wull discover that Jesus taught 
nothing new, not even the immortality of the soul, or the resurrection of the 
body. 

To this question I reply, that I know^ nothing about a life after death, and 
shall say nothing about it, except that it wants proof. 

Fourth: We are asked what we will substitute for the religion of the 
biblel 

I answer, nothing. I have no substitute to propose. The question pre- 
sumes that man must necessarily have some religion. This principle, if 
carried out, would prove that all the religions, that ever existed, must have 
received the approbation of God, and'therefore, have been true. 

I am fully persuaded, and have' endeavored to prove, that we would be 
happier without any religion. It is not to be presumed that any prophet 
ever alluded to me, yet I shall presume to explain by parable. 

A friend of mine, kept a pet monkey, that was constantly in all manner of 
mischief, wiiich greatly disturbed the equanimity of the good lady. I ad- 
vised him to part with this pest. He replied, that he and his ancestors be- 
fore him, had always kept a pet monkey about the house, and he did not 
knowhow he would get along without one, acknowledged that its pranks 
sorely vexed his wife, and concluded by saying, that he had serious notions 
of exchanging it for a squirrel or a coon. 

Fifth: What notions have you of heaven? 

None at all. 

Sixth: What of hell? 

If possible, less than none. 

Seventh: What not believe in Heaven, or hell. You must be worse 
than a heathen. 

I acknowledge that in this particular, I resemble the followers of Moses,; 
They were worse than the heathen but not on this account. 



ITS OWN REFUTATION. 243 

Eigth! Can you believe that a jast God would send us into this world of 
sin and sorrow, to live a few years and then die and be no more. 

This question presumes that all men will finally exist in heaven; for if 
God is to be presumed cruel and tyrannical for compelling- us to abide for 
a very short period in this world of trouble and misery, »liow much more 
cruel for taking us out of it, and placing us in another, replete v/ith torture, 
and for an unlimited period. 

You appear to claim existence in a future world as a right, fcHinding it 
upon God's wisdom and justice. You certainly must be very unreasonable 
and exorbitaant. You claim that this world and all things in it, both an- 
imate and inanimate, were made for you. To the question why all things 
else were made, man answers, 'tis for me. Your great difficulty is to 
know why man was made. You subject the animals to your dominion, com- 
pel tl*em to labor for your gratification and slay and devour them, and then 
tell yonr creator that these are the miserable things of time and sense. 

You plough the earth, and entrust to her your seed corn, which she is 
faithful to return some fifty fold, and then you call her cursed, because she 
will not furnish you with the staff life spontaneously. 

You cheat, defraud, harrass, enslave, and murder each other, and then 
exclaim: Oh! what a world of sin and wickednes! Will not God reward 
us with a better world for the sufferings we now endure in this? It ap 
pears to me that these are singular grounds of application for a better world, 
the most conspicuous among them being the slander and abuse of this. — 
When reduced to plain English it reads thus: "You, Our Creator, have made 
the world and all other things therein, for our use, but it is a very scurvy, 
world, and it vrill be a very scurvy trick in you, if you do not give us a bet 
ter. The animals that we have beaten and eaten, are not worthy of a bet- 
ter mode of existence, they were made for us: had no souls, their brains be- 
ing not as large in proportion to their bodies as ours, having fewer gangli- 
ons, and composed of grosser materials. Having given us capacities to 
hate and despise this world, the creation of which cost you so much trouble, 
and to conceive of, and hope for another, you are bound in all good con- 
science to give it to us." 

Let me in turn ask the christian what notion he has of heaven and hell. 
Do these terms in your vocabulary, represent states or places. Have they 
locality? Can their latitude and longitude be ascertained. Are not these 
vexed questions, at this day. 

A distinguished divine, one of your standard writers. Dr. Dwight, gives 
locality to heaven, supposes it to be some orb, whose latitude and longitude, 
and distance from the earth can be ascertained, believes it to be, in a pe- 
culiar manner, the residence of God and his angels to whom he gives pal- 
pable bodies. By supposing the distance of this orb from the earth to be 



244 



THE BIBLE 



given, and the exact moment of the day when the angel, who visited Dan- 
iel, left it, and the exact moment he touched the prophet, the Doctor made 
an arithmetical calculation, by which he ascertained how far he flew in a 
minute. It was very fast flying. Hence, the Doctor concluded that one of 
the properties of %ngels was great speed. 

If you believe the facts of the Bible, you must concur in opinion with 
the Doctor. But Hell! Where is thaf! Is that an orb! We are al- 
ways in the Bible directed downwards for this place of damned spirits. — 
It is now known that up and down are relative terms, up, being from the 
earth, and down towards its centre. Hell, therefore, must be the place at 
or some place between the centre and surface of the earth. 

Is it not time for us to reject all such weak, and puerile, and heathenish 
notions as these'? Is it not time that we should cease quarreling for titles to 
places in a world of which we neither know, nor can know any thing. — 
Although we abuse the world we inhabit, yet we are constantly contending 
with, and murdering each other for small parcels of it. Certainly, dis- 
puted titles to small spots of this earth are a sufficiently fertile source of 
contention and bloodsheo. Ther why introduce those of an imaginary worldT 
It should be our great object to diminish the causes of strife and wrangling. 
In all soberness I ask, if you know of any cause more productive of jealous- 
ies and heart-burnings and all those evils which embitter life, than religion 
or the form of proceeding, in order to secure a title to a seat in your fancied 
heaven. You build costly and splendid temples, and employ, at a great ex- 
pense, guides, to point out to your souls the way thither. So many charts, 
or rather charts by so many men, have been laid down, that these pilots 
necessarily differ, as to the bearing of this desired haven. You listen to 
their directions, with the different charts before you, for forty or fifty years, 
and are no wiser than at the beginning. In the mean time, you have learn- 
ed to hate with a fierce and bitter hatred, all those pilots, and their fol- 
lowers, who are steering a course the least variant from your own. It has 
always struck me as wonderful, that it should require a life time to under- 
stand these charts, all of which can be examined through in a day. To 
drop the figure. If these gospels and epistles, which have now been pub- 
lished, as you contend, nearly eighteen hundred years, are not yet under- 
stood; can you entertain a reasonable hope that they ever will hel If they 
are understood, why do you pay the clergy for attempting to explain theral 

I cannot but look on these temples, as so many nurseries of wrath. I 
can conceive of no other object you can have in view in resorting thereto, 
than in the language of Burns, to nurse your wrath, and keep it warm against 
the other sects. 

Why, I again ask, do you pay men for attempting to explain those books 



ITS OWN REFUTATION. 245 

which treat of God, soul, spirit, heaven and hell, to none of which terms 
can yom' most learned divines give a more sensible definition than the 
wildest savage of our forests. True philosophy teaches us to extend our 
researches into the things of this world, and discover unknown truths, from 
those already known. 

Your object in resorting to these temples, cannot be, to hear an exposi- 
tion of the moral law, I mean the golden rule; for its propriety and fitness, 
are self evident, and your child of five years old, can apply it as well as 
yourself 

Our great anxiety should be, to ascertain, what duties man owes to him- 
self, that is, what mode of life he should pursue, and what regimen practice, 
for the preservation of his bodily, and cerebral organs in their full vigor.* 
His duty, towards his fellow man, has long been known, and is comprised 
in these words; "Do not that to another which you hate." This wants no 
exposition. "To write treatises upon it, is like burning tapers at 
noon day, to assist the sun in enlightening tke world." It should he writ- 
ten in large capitals, and posted over our mantle pieces, on our door posts, 
in the market places, and on the corners of the streets, so as to meet us at 
every turn; and public opinion should scl him down as the greatest gentle- 
man, whose course of life, shall give the most indubitable evidence, that he 
knows no other law than this. 

Experience taught man the sad lesson, that he was not inclined to obey 
this great law. Hence, it may be conjectured, (mark; I give it only as a 
conjecture) was discovered, the necessity of society in order to protect man 
from the rapacity of man. Since it is evident, that a permission to the 
members of any society, to steal, rob, and murder, would be a virtual disso- 
lution of such society; this conjecture has the appearance of certainty. After 
soceities were formed, no matter by what necessity, or for what object, 
(they existed long before ]^Ioses submitted his constituion to his countrymen 
at Sinai,) the Supreme Power in each, whether lodged in the members or 
an individual, must have immediately issued these mandates to each mem- 
ber — "thou shalt not steal — thou shalt not plunder — thou shalt do no mur- 
der." 

These laws or prohibitions may be said to be necessary to the very ex- 
istence of society. And as it is admitted, that men formed themselv ;s into 
societies for their individual happiness, the expediency of other regulations 
became manifest. If in a region, subject to that contagious disease, the 



*I do not, like the half christian phrenologists whip the devil round the stump. 
Y making the bj 
'rom key to key. 



by making the brain a piano, and the mind a little sprite of a popinjay hopping 



Y^ 



246 TUB BIBLB 

plague, it be discovered, that want of cleanliness produces it, it would be the 
duty of him, or them, in whom is lodged the supreme power, to enjoin upon 
the citizen the performance of frequent ablutions. If in the opinion of 
the sovereign, the peace and harmony of society, would be promoted, by 
confining one man to one woman, it would be his duty to punish for adultery 
and bigamy. So, I insist, that if the people of any state, in whom is lodged 
the supreme power, are of the opinion, that the drinking of ardent spirits, 
is productive of more evil than good; or if they are convinced, that the ci- 
tizens, taken collectively, would be more happy without it, than with it, 
they should instruct their representatives to lay heavy penalties upon him 
who shall manufadture, import, vend, or drink it. 

My object is to shew, that the laws and institutions of society, are not of 
divine origin, but owe their existence to the necessities and wants of the 
people. You can, with no more propriety, contend for the divinity of the 
law against adultery, than for the one against bigamy. It would be far 
more easy to shew, that the latter was in opposition to what you call divine 
authority, than in conformity to it. 

In a previous chapter, I spoke of acts mala in se, by which I mean those 
acts that are injurious to our neighbor. In all well regulated societies, 
all such acts are prohibited. Others may define them, to be such as are in- 
jurious to our neighbor, and to ourselves. I have not so defined them. It 
works no injury to my neighbor, if I labor every day in the year. Still, I 
admit, if it be manifest, that such continued labor is injurious to me, and 
every other individual, and that it would be for our health to be idle the 
seventh part of the time, that then, and in that case, we ought, by law, to 
be restrained from labor every seventh day. But such law, for any other 
reason, would be unjust, improper, and tyrannical, and in every state in this 
union, unconstitutional. If the law forbidding us to attend to our secular 
business on the first day of the week, has been enacted in the several states, 
merely because Christ was said to have risen from the dead on that day, 
and his disciples to have assembled on that day uniformly for the purpose 
of celebrating his death-, what hinders our legislatures from the enactment 
of laws, compelling us to believe and repent, confess our sins and be bap- 
tised, attend the meetings of the saints, and partake of the elements. Let 
the legislatures undertake to enforce these christian duties, these plain, po- 
sitive, direct, and undisputed injunctions of Christ and his inspired apostles, 
and what a buzz there would be in the camp. Tyranny, usurpation, union 
of church and state, villiany of the clergy, a violation of the great charter of 
our liberties, would be sung in all quarters. Is it not, therefore, manifest, 
that our laws and institutions are not founded upon the bible. And what 
may astonish you still more, I assert, that if a legislator should vote for 



ITS OWIt REPUTATION. M7 

any law, merely because it was found in the bible, he would be violating 
his oath, to support the constitution. It follows, that we have rejected the 
bible as the foundation of our laws. 

We have declared to our legislators, that they shall not enact laws com- 
pelling us to be baptised, or partake of the elements, nor laws prohibiting 
us from making a golden calf, and worshipping it. Now if it be God's com- 
mand that we shall do the one, and refrain from the other, should not the one 
be enjoined, and the other prohibited by law, if the laws against theft, adul- 
tery, and murder, are enacted, because these acts are forbidden in the code 
of Moses. If theft and the like are made criminal by our laws, because 
forbidden in the constitution, said to have been delivered by God to Moses, 
and by him to the Israelites, why cannot idolatry be made penal, and the 
positive injunctions of the new institution (as it is called) be enforced by our 
legislatures'? In the ancient institution, religion was law, and law was re- 
ligion. Whatever God commanded was the law of the land. And why 
not under the new) Can there be stronger proof of the propriety of a law, 
than that God has sanctioned it. There certainly cannot be. And yet, 
you are singing praises to our sages who framed our constitutions, because 
they have expressly prohibited the legislatures from passing any law enfor- 
cing the injunctions of Christ and his apostles, with a preamble that such 
law is enacted with the sole view of enforcing such injunctions. Where is 
your consistency] If the injunctions of Christ ought to be obeyed, every 
thing that man can do, ouglit to be done for their enforcement. I am satis- 
fied, and so are you, that if a great majority of this people were christians, 
and harmonized in their opinions, as to what Christianity is, all the injunc- 
tions of Christ and Peter would be enforced by law. 

I am aware, also, that each and every sectarian will cry out: "Oh no, it 
will never do to unite church and state." This is one of those adages that 
has acquired authority by constant repitition. There is no truth in it, and 
cannot be if religion be of God. Can such religion mar the happiness, or 
be inconsistent with the well being of society] Ifof God, and true, I ask 
again, can it be wrong to enforce it by law? Would not such laws make 
the people better, and consequently happier] You may answer that exper- 
ience has taught us, that such union does not promote the well being of so- 
ciety, or advance the cause of Christ. I admit the first position, and wilj 
not dispute the latter. You sectarians are now so jealous of each other, 
that it is impossible for any man belonging to any of the difierent sects of 
christians in our country, and zealous as he ought to be, if he believes what 
he professes, to be elected President of the United States. All of you pre- 
fer an infidel for your chief chief magistrate, to a sectarian, if not of your own 
sect. 



248 THE BIBLE 

What is the conclusion from all thisl Not that baptism, or eating a 
little bread, and taking a sip of wine, every seventh day, if enjoined by the 
laws of the state, for the purpose of promoting the health of the people, or 
for any other reason not connected with faith, would be injurious to society, 
but, (and I wish the reader to mark it well,) the conclusion is, that reli- 
gion, as argued in my second chapter, makes man intolerant, cruel and even 
savage. 

- You again reply, that it is wrong to make any law touching the con- 
science — that freedom of conscience should be guarantied to every man. 
What an admission! Instead of weakening, it rather strengthens the fore- 
going conclusion: for you are well aware, that there never yet existed a 
body, or sect of christians, having the power, that did not use it, to do the 
very wrong you speak of. This is surely a further argument in support of 
my positition, that Christianity, (I do not mean morality, or the great gold- 
en rule, which is independent of Christ, but Christianity as I defined it, and 
correctly too, in my second chapter,) has a direct tendency to pervert the 
judgment, and blunt the stings of conscience, and make man a persecutor 
and a murderer. 

There can be no doubt, that to the division of the christrans of our coun- 
try, into numerous sects, we are indebted for the preservation, if not the 
establishment of our free institutions. Had they ever been united, they 
would, undoubtedly, have made an effort for political power, and had they 
succeeded in the struggle, which would have ensued, "freedom would have 
shrieked, and bade the world farewell." I exclaimed a few lines back: — 
What an admission! Man should be allowed freedom of conscience, say 
you. Yes, as a politician on the stump, or in the halls of legislation, you 
exclaim: Meddle not with the conscience — let thought be free as air — 
take not the tithe of a shoelatchet, from any citizen of this free republic, if 
his faith be ever so heterodox. 

In the sacred desk your language is: All heretics will be deservedly 
damned. 

On the stump: It matters not whether a citizen believe in twenty gods, 
or no god. 

In the pulpit: The torments of eternal hell, are too little for the Idolater 
and athiest. 

On the stump: The infidel should not be disfranchised for his want of 
feith. 

On the camp ground: He that believeth not shall be damned. 
On the stump: No tyranny so unreasonable and detestable, as that over 
the mind. 



ITS OWN REFUTATION. 249 

In the stand: No excuse will be received in the day ofjudgment for re- 
jecting the gospel. 

On the stump: If you mangle our bodies will that change our faith? 

In the desk: We can ail believe if we would. 

In short, on the stump, you admit that faith is involuntary, and that a 
man cannot be rightfully punished for the want of it. In your sacred desks 
you insist, that we can believe, and consequently disbelieve at will, and that 
God can rightfully punish in some other world, for what is innocent and 
harmless in this. 

How can you reconcile such inconsistencies'? With what face can you 
call upon the people to embrace a religion, which, as a politician, you admit 
is false in principle? Your effrontery must be great, which prompts you to 
proclaim to the world, that God will punish man for not believing that, 
which he can not rightfully be compelled to believe. 

If your religion which promises Heaven and threatens Hell, on the be- 
lief and disbelief of certain facts, cannot be rightfully enforced — if it be 
such as to disqualify its teachers for any place of trust in our government 
— if we should have good cause to tremble for the existence of our free in 
stitutions, should any one of the sects obtain the ascendancy; what good 
reason can you give for fostering it at all] Why nourish a pet that you are 
obliged to chain? It would be the height of folly in a farmer to suffer a 
pet wolf to range at liberty over his grounds. Suppose he tether him, he 
is still chargeable with folly. True wisdom would say, cut his throat. 

Notwithstanding all these admissions, found in our constitutions, you 
have so managed as to make the people believe that your religion, and mo- 
rality, are one and the same thing; hence, an opposer of religion is sup- 
posed to be an advocate of vice. Your argument runs thus: "The Bible 
denounces murder, therefore he w^ho denies the Bible to be the word of 
God, is a murderer." Let it be stated properly: Moses says that God en- 
graved the ten commandments on two tables of stone, thorefore he who 
disputes this fact, is a thief, murderer, &c. The non sequitur is now ap- 
parent. 

We do not question the propriety of a majority of these commands, but 
deny the fact of their being engraved on stone by the finger of God, and 
scout the doctrine that for this infidelity we shall be eternally tormented 
in a place called Hell. 

According to your mode of argument, a series of the most absurd no- 
tions and incredible tales must be assented to and believed, if interspersed 
with moral precepts. The Koran enjoins temperance, therefore, according 
to your logic the christian, who rejects the Koran, is a drunkard, or an ad- 
vocate of intemperance. In short, your argument proves too much. It 
would prove the Mormon Bible to be from God, and Joe Smith divinely in- 



250 THE BIBLE 

spiredto decipher the scratches on the brass plates. 

Your address has been wonderful. By the force of definition, you in- 
clude within your pale all the virtuous and exclude all the vicious. You 
define religion to be the belief of the Bible, and the practice of virtue. — 
Therefore if a professing christian wander from the path of rectitude, you 
say he was no christian. You go further, and make the unthinking be- 
lieve, that to comply with certain positive institutions, is goodness. There 
is nothing more common, than to hear one citizen say of anothar: He. is a 
very good man — he goes to preaching every Sunday, or, He is a very bad 
man — never goes to preaching, nor says grace at table, speaks with 
contempt of holy men, and laughs at religion. 

Let me define infidelity to be the disbelief of the miracles of the Bible 
and the practice of the Golden Rule; and I could deny all brotherhood 
with a disbeliever, who might be found tripping. 

These definitions are both erroneous. The only material distinction 
between the infidel and christian is, that one believes certain facts which 
the other denies. 

Morals are common stock, no sect or party can monopolise them, but the 
faith is the peculiar and exclusive property of the christian. 

The majority of the religionists in our country contend that this 
faith alone v/ill carry its professors to heaven. Morals are hooted at. — 
The only reason that a philosopher can give why the christian or any other 
religion should be fostered, is, that it may frighten the swinish and ignor- 
ant multitude, (for such philosophers are apt to consider themselves as a 
superior order of beings,) into an obedience of the great rule, by making 
heaven and hell depend upon obedience and disobedience. You christians 
scout this doctrine as slavish, and refine much upon the feelings and affec- 
tions under the name of Heart. To such lengths have you gone as to as- 
sert that he who refrains from a base action through fear of hell, 
deserves it. You allege that your religion commences at the heart and pu- 
rifies it, and purges it of all propensity to sin. The framers of our con- 
stitutions, in whose praises you are so loud, must certainly have thought 
otherwise. I flatter myself that I have proved the contrary. As a last 
resort I appeal to the observation of my fellow citizens at the present 
time. 

Let us suppose that our religion is just what the philosopher says it 
should be, and what you say it is, when contending that it operates to in- 
duce the crowd to an obedience of the golden rule, viz: "He who leads a 
moral life will go to heaven after death: — all others will be cast into hell.'* 
We know that men are by nature stubborn. It has become a proverb, 
that they can be more easily coaxed than drove. The astonishing profani- 
ty, as before remarked, of thousands of believers, may with truth be said 



ITS OWN REFUTATION. 261 

to be a consequence of the 3d commandment. The disposition to rebel 
against absolute power, and positive and unexplained injunctions appears in 
children. Let a father say to his little son: go not into the barn-yard on 
pain of a severe chastisement. The prohibition excites in the child a de- 
sire to enter the proscribed premises. He ventures in — a mischievous colt 
kicks him. He limps to the house, moaning most bitterly; to all of which 
the father replies: "did I not forbid your going t^ ere." The child might 
with great propriety rejoin, "Yes, father, you did, but you did not tell me 
the reason of your prohibition; had you done so, there would have been no 
occasion for you to have added a penalty to its transgression. Had you 
only told me of this vicious colt, there would have been no necessity even 
for the prohibition.'' So, if the philosopher will take the trouble to con- 
vince the ignorant which can be easily done, that it is for their happiness 
here, that all should obey the golden rule, he would do more to reform man- 
kind than any system has ever done which threatens vengeance for mis- 
deeds. 

We are forced into the conclusion that the christians of the present day 
are endeavoring to gain heaven, regardless of the great moial law. Hence, 
smartness, means at this day nothing less than a violation or total disregard 
of this law, and is placed far higher on the list of virtues than simple hon- 
esty. How frequently do we hear the christian extolling this smartness, 
by such accounts as this: "A. is getting along very well indeed — he is a 
shifting, managing, keen, shrewd, smart fellow — makes good trades. Of 
A's. neighbor, B., he says: He is not doing well — makes bad trades — too 
confiding — a fool and his money are soon parted-" 

The great principles of forbearance practised by the Essenes, and copied 
by the writers of the gospels, you have wholly repudiated, alleging that Christ 
who is said to have inculcated them, could not have meant what he said. — 
The golden rule is acknowledged to be binding, but you allege that it is 
impossible for poor, weak, human nature to obey it fully; and, that conse- 
quently, a just and merciful God has opened up a way by which its viola- 
tions may be pardoned. 

Thus, every thing is afloat — nothing definite — nothing specific. Each 
is his own judge as to the number or amount of violations that will be par- 
doned. One envies his neighbor's talents, and persuades himself that he 
will be forgiven should he slander a little, and so he slanders. By a similar 
process of reasoning, another persuades himself that he will be forgiven 
for concealing defects in his piece of property, and exaggerating those of 
his neighbor's, when about to make an exchange, and so he cheats a 
little. 

Thus your religion has swept away the whole moral law. Faith has be- 



252 THE BIBLE 

come the great virtue on which the major part of you entirely rely for sal- 
vation. 

Having confessed I know nothing of heaven, I will conclude this an- 
swer by assuring you (that if I did,) the belief of certain statements found 
in a certain book, appears to me a most singular condition of gaining it. 

Ninth: Have not some infidels been very bad men'? 

I answer, yes. And let me in turn ask you, if some christians have not 
been very bad men too'J You make each and every one of us answerable 
for the misdeeds of every other, and have the assurance, when any one of 
your party makes a false step, to shove him over into our ranks. I have al- 
ready alluded to your address and management in this particular. Let each 
party acknowledge its own culprits, and we are not afraid to compare with 
you from the days of Jesus to the present time, and you may include the 
French revolutionists. If you say it v/as not religion that influenced 
Calvin and others to burn and torture, we assert that it was not infidelity 
that influenced the Robespierres of the French revolution to those deeds 
that we all wish to forget. If the parties are to be believed, you cannot 
make this allegation, though we can. Your burners and murderers ex- 
pressly declared that they acted under the influence of religious motives. 
Ours gave out that they were fired by a spirit of liberty, and, hence, made 
war upon privileged orders of every description and the advocates of eve- 
ry other institution that was hostile to the great cause in which they pro- 
fessed to be engaged. Some were fanatics and others cold blooded villains, 
and like all other fanatics and cold blooded villains, should be excrated in all 
time to come. It is because they were cruel and bloody butchers, that 
Moses, and Joshua, and David, and Samuel, and a host of other old testa- 
ment heroes or saints should be detested. Could comparisons be made, 
they should be doubly damned, for the reason that they positively alleged 
that their God, and creator, not only sanctioned, but commanded their 
unparallelled massacres and cruelties. 

Each infidel is held responible not only for the misdeeds of every other, 
but for his opinions or notions upon all subjects whatever. Strange that a 
disbelief of certain facts, should prodnce harmony of opinion upon all mat- 
ters which interest man, since the belief of them, does not, as to what 
they mean. 

I should be very loth to be ranked as one of the disciples of Mr. Jeffer 
son, either in politics or morals. His political principles, and the 
means he employed to obtain the great object of his ambition, will be se- 
verely censured by an impartial posterity. His fame is far from increasing 
with the lapse of years, though his name continues to be a watchword 
v;ith those politicians who teach the people that they ought to delegate pow- 
er and retain it — ^that they ought to establish a government no department 



ITS OWN REFUTATION. 253 

of which should have the least discretionary power whatever — that they 
ought to have a treasury, and refuse to trust any man or body of men with 
the safe keeping of the public money — a watchword with those who com- 
plain of the vast powers conferred on Congress, and represent the judges, 
as so many monarchs because they have power to nullify its acts, and the 
next breath accuse them of base subserviency to this very Congress be- 
cause they have not more frequently exercised this power. 

This is enough to show that I am a Federalist of the Washingtonian 
school, detesting a noisy Jacobin as I do a ranting field preacher. 

My opposition to the Bible is no proof of dissatisfaction with the politic- 
al institutions, or the professed moral code of my country, neither of them 
being founded upon it. These would exist, were the Bible to be forgotten, 
and the morale, or moral tone of my fellow citizens, it is my full belief, 
would be greatly improved, were it hereafter to be considered as a collec- 
tion of silly fables and false facts. 

Tenth: What is your notion of a God] 

Just what yours and every other christian's is, namely, that God is a 
term used to conceal our ignorance — a mere substitute for don't know. 

When asked how all things came into existence, we answer there was a 
cause and we can go no further. We flatter ourselves that naming this cause 
is explaining it; hence, we call it the great, and first cause, Jehovah, Zeus, 
Deus, Jupiter and God, but are no wiser than before, though better satis- 
fied. If asked how, or v/here, this cause, or God exists, or of what mate- 
rials composed, we are dumb. The ancients and especially the writers of 
the Pentateuch, personified or rather embodied this God, and made a huge 
man of it — gave to him all the weaknesses, frailties and passions of man — 
made him walk and talk, be weary and refreshed, angry and pacified — 
commit errors and repent of them. The writer of Exodus makes him 
countenance swindling, and enjoin robbery and murder, for which he is 
never made to repent. The God of Moses was a monster and should be 
represented on canvass as pouring forth streams of fiery indignation and 
wrath, from his wide spread nostrils, and brandishing in his gigantic 
hand a sword dripping with blood. 

The heathen philosophers revolted at the notion of sjch a God as too 
gross, and being wholly ignorant of the nature of the atmosphere, asserted 
that God was air or spirit. Many of the Jews adopted this notion; hence, 
when Christ is said to have lived, the spiritual or serial system was in 
vogue. 

Josephus tells us that the Essenes held that souls were immortal, and 
came out of the most subtle air, and were united unto bodies, as to pris- 
ons. 

G2 



254 TUB BIBLB 

The moderns having ascertained that air is matter, and enters into the 
composition of what is called gross matter, have rejected the atrial or spir- 
itual system, taught by the heathen philosophers and held by the Pharisees 
and Essenes and the writers of the new testament, and become atheists, 
asserting, as religionists, that air, spirit, Pneuma, or Spiritus, (all names 
for that which your God is said to be,) is immaterial or nothing. 

Let us catechise the modern christian. 

Infidel. — How came all things into existence? 

Christian, — There was a great first cause, that we call God. 

Infidel.— Y/hut is God? 

Christian. — God is spirit. 

Infidel. — What is spirit? 

Chj-istian. — It is immaterial. 

Injidel. — What do you mean by immaterial? 

Christian. — I mean, I say, I mean, that is, I understand by spirit, an 
immaterial substance. 

Injidel. — Immaterial substance is as great an absurdity as substantial 
immateriality. This immateriality is a big word, and with you christians 
signifies nothing. You are all atheists and not so rational as the child who 
stops at the answer, because or there was a cause. 

Materies and Spiritus, matter and spirit, were formerly contrasted in this 
manner, the one meaning gross substance, such as the earth was supposed 
to consist of, the other, the air or any subtle fluid. Hence, immaterial 
was synonymous with spiritual, neither of them implying a negation oF 
matter, as this word is now understood, but only of gross matter. 

If an ancient christian had been asked what that Holy Spirit was, that 
was poured out on the day of Pentecost, that made a noise like a rushing 
mighty wind, that filled the apostles if not the house, that was seen and 
heard, and that fell on Cornelius; he would also have answered that it was 
an immaterial substance — if asked what he meant by immaterial, he 
would have answered spiritual — if further questioned he would have 
said that spirit was a subtle fluid, and if pushed still further, he would 
have asserted that this subtle fluid was some thing, though not what was 
then understood by the term matter. 

It is therefore manifest, that by a change of the meaning of this word 
immaterial, the christians of the present day are teaching a doctrine dia- 
metrically opposite to that taught by the writers of the new testament. — 
The latter is intelligible at least — the former absurd. 

If our religionists would tell us that spirit was some thing or some mat- 
ter which had never yet come under the cognizance of our senses, and nev_ 
er would, they would also be intelligible, but to say that that which filled 



ITS OWN REFUTATION. 255 

the apostles nnd made them jabber like one under the influence of nitrous 
oxide was nothing, is an insult to our common, sense 

Eleventh: How can you adopt the principles of infidelity^ 

Principles of infidelity! Think of that! Why not talk about the prin 
ciples of blindness, or deafness, or of any other negative? This expression, 
like the testimony of God, holy religion^ a.nd. the like, is another springe to 
catch woodcocks. Into what a terrific being you convert an oyster, endu- 
ing him with as many principles as you ascribe to an archangel, and rend- 
ering him as mischievous as your arch fiend. 

This phraseology has grown out of the practice of holding each infidel 
responsible for the sayings and doings of every other. Your leaders will 
have it, that a disbelief of certain allegations, in a certain book, must ne- 
cessarily produce harmony of opinion, upon every other subject, and identity 
of faith, .or disbelief in every other statement of facts. Why not hold the 
Protestant responsible for the opinions or principles of the Catholic, and 
vice vet^sa — both rejecting the Koran — both believing in the resurrection of 
Jesus. I have already discussed this question. 

That some infidels may have advanced and advocated unsound doctrine, 
is very probable. I charge no one, however, having never read any of 
their systems — holding all theories in utter contempt, from whatever source 
they may emanate . 

Many, no doubt, have been led astray by the silly notion instilled into 
their minds, when young, by their christian teachers, that there is the re- 
lation of predicate and consequent existing between principles and facts; 
for, it is well known, that the christian reasons thus: 

"Jesus is said to have inculcated some excellent precepts, therefore, his 
biographers are men of veracity; therefore he was begotten by the holy 
ghost, born of the Virgin Mary, crucified, dead and buried, raised the third 
day, and carried up to Heaven, where he now sits, at the right hand of 
God." 

Having become convinced, that these facts are false, these infidels, for 
the reasons above suggested, may have considered it incumbent on them, to 
reject the precepts. Nothing more silly. Truth is truth, whether found 
in the Koran or Testament — whether spoken by a villain or a gentleman — 
a fool or a philosopher. 

All men are fond of distinction. And as nothing can be more gratifying 
to their love of approbation, than to be hailed as the founders of sects or 
parties; many system-makers, have, no doubt, sacrificed truth on the altar 
of their ambition. 

Seceders universally run into extremes. Becoming disgusted with some 
tenets or practices of their party, and having remonstrated in vain against 



356 THE BIBLE 

these supposed errors and abuses, their dissatisfaction Is converted into un- 
relenting* hostility, not only t^owards the persons, but some of the sound 
tenets, and innocent practices of the majority. Witness the conduct of -the 
seceders from episcopacy in England. Their buildings for public worship, 
they must call meeting houses, because they had once called them churches, 
the windows of which must be square at the top, because those of the 
churches were circular. 

It is, therefore, not a matter of astonishment, that the infidels of Europe, 
having witnessed the gross corruptions of the church, should have become 
so blinded with disgust, as not to be able to discover any beauty or sound- 
ness in any of the precepts attributed to Christ. But, pray do not hold me 
responsible for what gentlemen thus influenced, may have written. 

Having shewn, that the principles of infidelity are an absurdity, let me 
call to your more particular notice, one of your practices or principles, — 
When endeavoring to persuade an infidel to believe, you are loud in the 
praises of the principles of your religion. When you wish to convert a pro- 
fane, scoffing, unconverted believer^ you expatiate largely on faith, making 
that the great virtue. This may be all very consistent. Pray excuse me, 
if I acknowledge my inability to comprehend it. 

Some infidel writers may have been under the erroneous impression, that 
it behoved them to furnish a substitute for the religion they were endea- 
voring to destroy — that if they led ofi" the monkey, they must put a squirre^ 
or a coon in its place; and hence may have arisen the many crude systems 
of which the christians complain. 

Twelfth: Why wish to disturb your fellow citizens in that faith in which 
they are so happyl 

When you are asked, why the christians are moving heaven and earth, in 
order to shake the faith of the natives of Asia and Africa, and of the Isles 
of the Sea, in their respective religions, you answer that these natives are 
miserable idolaters and are not happy in their faith or religion. Allow m© 
to make the same answer to your question. If you christians in your public 
appeals to God be sincere, if your protestations in your prayers be not a 
solemn mockery, you must, of all men, be the most miserable. You confess 
a want of faith, complain of doubts and distrusts, and represent yourselves 
as obnoxious to the wrath of an insulted and an offended God. Can you 
believe what you say, and yet tell me you are happy] Will you explain to 
me this want of faith? Grant that you mean (for so you confess) a want of 
confidence in the promises of God and his Christ — a distrust of their fideL 
ity. No wonder you are miserable, in the belief of a God who has power 
to consign you to endless happiness or misery, and whom you represent as a 
whimsical being — one in whom you have no confidence. 



ITS OWN REF¥TATION. 



257 



This is all stuff. You have no such distrust — you do not doubt the fidel- 
ity of God, to fulfil all the promises he ever made. It is true, you have 
doubts, but these doubts are respecting the making of the promises. That 
man or woman never yet existed, who believed that the creator of the uni- 
verse had actually made a promise by deputy, or otherwise, to his creature 
man, and yet doubted, as to its strict and literal fulfilment. These doubts, 
therefore, of which you complain, and which cause you so much urhappiness, 
are, whether the facts of the bible be true or not — whether God ever made 
the promises and threats therein found, or not. 

The charge contained in the question is therefore groundless, as you have 
no faith, in which you can be disturbed. 

This charge is made, not by the christians alone, but by infidels, (for I 
consider every intelligent man, who does not formally and openly confess 
Christ, and submit to the positive ordinances as an infidel.) 

These infidels are very great men, and very great philanthropists too, in 
their own estimation. It is really laughable to witness the airs they put 
on — the port they assume — how staid and dignified they would be consider- 
ed — with what pity and compassion a la Robespiere they look down upon the 
pauvre peuple. "Poor creatures! they are happy in their belief, and why 
wish to disturb them, and make them miserable!" 

Such is the language of these swelling, self-important, hyprocritical infi- 
dels, who affect to love, but in truth, look dov, n with contempt upon those 
whom they choose to style the people. It should be borne in mind, that 
these compassionate gentry, do not accuse us of subverting truth, but of 
causing the misery of the poor people, by convicting them of error. What 
wonderful philanthropy! Their hearts would burst with grief, were they 
to hear me endeavoring to convince a Turk, that Mahomet was an impostor; 
or a Catholic, that his saint had no influence in Heaven. 

These men imagine, that the influence and talents of the country are on 
the side of the clergy. Hence, none but the clergy and their supporters, 
are permitted to have any feelings. The bold and candid infidel, who sin- 
cerely believes, that Christ and his apostles, were men actuated by the 
basest motives, must be perfectly cool, when he is told, that these persons 
are his saviours and spiritual guides. In the language of the great Irish 
barrister, he must "writhe with grace, and groan in melody." 

When a christian complains that I hurt his feelings, by calling his Jesus 
an impostor; these mongrels vv^ill not suffer me to reply, that the christian 
does equal violence to mine, by calling this Jesus my saviour. I respect 
an honest, sincere christian, but these mongrels, many of whom laugh at 
Christ, and snarl at infidels: and other some, who pretend to be the firiends 



358 • TUB BIBLE 

of Christianity as a human institution, resemble whipt spaniels — ^^ I have no 
use for them. ^^ 

We g-i,ve ourselves out to the world, as a christian people, yet, let a 
stranger travel through our country, and listen to the language of these 
non-descripts, and of their children, and he would come to the conclusion, 
that a great majority of our citizens, are not only not christian, but anti- 
christ ian — not athiests merely, but antithiests. They seldom utter a 
sentence, but "God and his Christ" are insulted. No expressions more com- 
mon and frequent, than "Jesus Christ God damn you" — '-'God Almighty 
damn my soul." 

It is certainly the part of charity, to ascribe their conduct in this particu- 
lar, to their infidelity and athiesm. If they are infidels and athiests they 
are chargeable with supreme folly only — if they are believers (I use the 
term in its common acceptation) I know no language adequate to expiess my 
astonishment at their inconsistency, hardihood, and impiety. He who will 
knowingly and wantonly insult and defy a being that he believes to be his 
creator by a constant violation of a law, that he also believes was engraven 
by this God, on a table of stone, cannot have much respect for his fellow- 
man. It is amusing to hear the gentlemen of this mongrel party, descant 
upon the law of duelling, and boast of their chivalry, and the next breath 
extol Jesus, (making him almost divine) for his precepts of forbearance and 
non-resistance. 

In ancient days there were but two parties, the believers and disbelievers 
It was then: Believe and show forth your faith by being baptised. — 
With these mongrels, these neutrals, these fence men, these vulgar and pro- 
fane, as well as these gentlemanly and compassionate infidels, it is: Refuse 
to express a disbelief, and laugh openly, or in yo ur sleeve, at Christ and 
his followers. It is time for every man to show his hand on this and every 
other subject. Sincerity should be the order of the day. Infidels should 
know each other. There should be unity and concert of action with them, 
as with the believers. Institutions for the general diffusion of knowledge, 
should be established by their joint efforts. Halls of science should be 
erected both in town and country, throughout the land. Proper apparatus 
should be procured, and able men employed as professors, to teach the whole 
people all that is known in every department of physics. Those professors 
who have employed children as waiters, will attest, that a child of ten years 
old, can be taught all that is known in their respective departments, espe- 
cially in chemistry. The days of mystery, it is to be hoped, are gone by. 
He who can talk about hydrogen and carbon, pneumatics and optics, nadirs 
and a imuths, &c. should no longer be looked upon as a prodigy. 

Children would be delighted to attend the lectures of such professors. — 
They would there learn something beside unmeaning words — something on 



ITS OWN REFUTATION. £59 

which they could converse intelligently with their parents, and to their great 
delight and satisfaction. Could such institutions be now put in operation, 
throughout our country, the manners and the moral tone of this whole peo- 
ple would be so improved, in a single twelvemonth, as to cover with shame 
the supporters and advocates of the numerous institutions for the support 
and spread of the gospel. 

Thirteenth: What would you do with all our meeting houses or 
churches'? 

I would convert them into halls of science. 



Reader. Let me at parting conjure you not to be led astray by names. 
You may not be aware of the address of the translators of the bible in 
this particular. Certain words which were once common or unappropriated, 
have been, by the christians, appropriated to particular individuals. For 
example, the word Messiah, as well as Apostle, means a Messenger, and 
was once unappropriated or applicable to any one who was sent on any 
message, but the christians have appropriated the one, or made. it applicable 
to Christ alone, and the other to Paul, and each of the twelve, who, before 
the crucifixion, were called disciples, so that Messiah and Christ are now 
synonymous, and it would be considered blasphemous to apply the term 
Messiah to any other individual. 

The translators, being fully aware of all this, have in their wisdom (ser- 
pents are said to be wise,) selected the word Messiah as the proper transla- 
tion of the unappropriated Hebrew word for messenger found in certain pas- 
sages of the prophecies, particularly in ix. Daniel. They knew full well 
thattheunwary would be caught in the snare. How frequently have I 
heard the simple, — and let me for once say, — priest ridden christian ex- 
claim, "What! the Messiah not foretold! WTiy, the prophets call him by 
his very name." 



ERRATA. 

In two or three instances I have used the word "Patriarchs," for "Ante- 
deluvians." On page fourteen, quotation should end at the word restrain. 
Seventeenth page, sixth line, read "that," tor "therefore." Twenty -fourth 
page, eleventh line, for "never," read "ever." Thirty -first page, for 
"King of Egypt," read "Potiphar." Thirty-fifth page, twentieth line, 
strike out the words "make man," from the quotation. Fifty-ninth, fifth 
line, insert the word "it," after "apply." Sixty- first page, twenty-second 
line, read " 18," for " 17." Seventy-second page, a great error here. — 
The xxxiii. Ezekiel is referred to and copied instead of the xxxiv. Eighty- 
ninth, third line from bottom, for II. read xi. One hundred and twenti- 
eth page, second line, between the words "two," and "males," insert the 
words "or more." One hundred and twenty-fifth page, fourth line firom 
bottom, in some copies, for "never," read "ever." Between the one hun- 
dred and fifty-sixth, and hundred and fifty-seventh pages, the following 
line in some copies is wanting, "not what Christ, or his chosen twelve 
taught, and that a war was then going on." One hundred and sixtieth 
page, after the words "scour away your sins," insert "by washing your 
hands." One hundred and sixty-first page, eighteenth line, between "is," 
and "at," insert "as." Two hundred and seventh page, twelfth line, for "O!" 
read Of. 



l11^ 



Ct'C «c 






l^?S 



«-!« 






%^«; 






?^f^S;? 



' c';<:z< 4K^ 


.CC" <C 


^^r^;- <l^ 


r^cic 


■;■/ CCCf 


^?^<c 


Crf V CE^ 


c: 


fi'C ' ^^ 


^'CCI 


c>C''^'^: 


(C 


C<'< ^ ^ 


:^ <«c 


C^v < ^ 


C 


<prrx <' €^ 







<: 


^^:%" 


^ — 






c 
c 






c 


' CC 


« S- 


c 


r^^ 




ccr:c . ci 


< 


r' <3 


;c<V s ^ 


c 


< <! 


-^cc^ <^^^ 


* — . 


-s^ 


^CCi^^-' 





"CC 


<r?\d> 


:.--. -- 


<Xi 


> ~ ' ^v=^ / V 




€3(dCi 


- ^ '^^5 


f^' 


"M 




^.— 

P 






j^^^^B^^oj^^^fl 


r 


<li 








^ <- 


















kO^^ 



^r::^^^ii^ 









< ^ 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Feb. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 TTiomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 












.; odccdc < CA 

C:. <y<LC^C a cccc c 

:- ccc ^_ 
^cjc:«^ cc. c- ^«_ 



C1!C C5Cr<idS^ -, -^- 









Zee: 



crxi: cere 






: <x 






<(((£^ ^<gj^C 


rv^7 <X^s: 


r<r:<?ffC 


^c<r 


«C«C- - 


ccc 


^c: <K^-: 


^^s <<Cj; ■ 


'■C <30 - 


■^C €C^[ 


'^K^f ■ CSC^*^^' 


^.<g3^ 


t ur 






o«3^ <^cc:":c33c:c 
C3?cc5<4c:<gc3:<:c^ 



<:< 

cc 



